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UNITED STATES OF AMERICA. 



EXERCISES 

ON THE 




riklktg &ikt\ism: 



ADAPTED TO THE USE OP 

FAMILIES, SABBATH- SCHOOLS, 

AND 

^_ 

By SAMUEL R. FISHER. 




PUBLICATION OFFICE OF THE GERMAN 
REFORMED CHURCH. 




Entered according to Act of Congress, in the year 1854, by 
SAMUEL R. FISHER, 
in the Clerk's Office of the District Court of the Eastern District of 
Pennsylvania. 

STEREOTYPED BY L. JOHNSON & CO. 
PHILADELPHIA. 



PREFACE. 



The Heidelberg Catechism has deservedly been held in high 
esteem by all Christian denominations who receive the system of 
doctrines it embodies. Its various questions and answers are 
especially distinguished for their expressiveness and force. The 
fundamental truths of the gospel are everywhere made prominent 
in it, and invariably set forth in such a manner as to address 
themselves, not only to the understanding, but also directly to the 
heart. It is one of its striking peculiarities, that it always sup- 
poses the person addressed in the questions and replying in the 
answers, to be experimentally acquainted with the divine truths 
about which it inquires. 

The Catechism, however, in its naked form, must remain in a 
great measure a sealed book to most catechumens, and be difficult 
of study to children, both in the family and in the Sabbath school. 
In view of this fact, an effort to present it in such a form as to 
facilitate the labors of parents, teachers, and pastors, and, at the 
same time, to render the study of the Catechism both easy and 
pleasant to children and catechumens, was thought to be a de- 
sirable as well as acceptable service. Hence, the preparation of 
the present work was undertaken several years ago, and a large 
edition of it given to the public. This edition, however, has been 
exhausted and as it is deemed desirable to have the work per- 
petuated in a permanent form, it has been carefully revised for 
this purpose. A considerable number of the explanations which 
appeared in the first edition, together with their corresponding 
questions in the exercises, have been omitted. This, it is thought, 
will add to the value of the volume, instead of detracting from 
its merits. 

The plan of the work is so simple in itself as to require but 
little explanation to render it perfectly intelligible to all. The 



4 



PREFACE. 



most difficult and important words and phrases are explained, and 
the doctrines, which each question and answer contain, separated 
and proved. In the exercises, the appropriate reference mark is 
placed at the end of each question, when the answer is to be 
gathered either from the explanations or doctrines. When no 
reference mark is affixed to the question, the answer is to be 
gathered from the question and answer of the Catechism under 
consideration. 

In fixing upon the definitions given, a strict regard was paid to 
the meaning of the word or phrase in the connection in which it 
stands. It was made a general rule, also, in separating the doc- 
trines, to bring out all comprehended under each question and 
answer, although some of them may be found in another place 
under some other form. The proof-texts, as contained in the 
received copies of the Catechism, have been used as far as practi- 
cable. It was found necessary, however, to add greatly to their 
number ; and in the choice of texts the preference was given, as 
far as it could be done, to such as are found in the New Testa- 
ment. In the arrangement of the doctrines and the questions in 
the exercises, a particular regard was paid to system, which, it 
was believed, would add essentially to the value of the work. 

Much labor was originally bestowed upon the preparation of 
the work, and no small amount now again upon its revision ; but 
if it shall be found in the end to have contributed in any way 
toward rendering the study of this admirable system of divine 
truths more general, and, at the same time, more pleasant and 
profitable, the author will consider himself amply rewarded for 
all his labor. 

It may be proper to add, that the work has received the formal 
sanction of the Synods of the German Reformed and Reformed 
Protestant Dutch Churches, and been cordially recommended by 
them to the churches under their care, as a suitable book to be 
used in connection with catechetical instruction in the family, 
Sabbath school, and catechetical class. 

Chambersburg, Pa., May 1st, 1854. 



HISTORY OF THE CATECHISM. 



The Heidelberg Catechism is so called, from the fact 
of its having been composed and first published in Heidel- 
berg, the celebrated city of the Palatinate, in Germany* 
It was prepared at the express request of Frederick the 
Third, Elector of the Palatinate, who is commonly and 
deservedly known in history as the Pious. The persons 
to whom this important work was committed, were Caspar 
OUvianus and Zacliarias Ursinus the former a preacher 
to the court, and the latter a professor in the University 
at Heidelberg. While both contributed toward settling 
the matter or contents of the work, it is said, that we are 
especially indebted to Ursinus, for the particular form in 
which it has appeared. When the work was completed, 
the elector submitted it to the investigation of a Synod 
composed of the superintendents and ministers of the 
entire Palatinate, and convened especially for the pur- 
pose, who, after a thorough examination, gave it their 
unanimous approval. It was written originally in Ger- 
man, but immediately translated into the Latin language 
at the special instance of the elector, in order that it might 
be generally used both in the schools and churches. It 
was first published in January, 1563, in both the German 
and Latin languages, and sent by the elector to all the 
schools and churches of the Palatinate, with the direction 
that it should be annually gone over in a course of lec- 

1* 5 



6 



HISTORY OF THE CATECHISM. 



tures, in view of which circumstance it was also subse- 
quently divided into fifty-two portions, under the common 
title of Lord's days. The Catechism met with such gene- 
ral favor in the Palatinate, that no less than four editions 
of it were called for during the first year. It was held 
in high honor in all the Reformed Churches on the conti- 
nent, and by several of them adopted in form as a sym- 
bolical book. Translations of it were soon made into 
every civilized language, so that it appeared in Greek, 
Hebrew, Low Dutch, Spanish, French, English, Italian, 
Bohemian, Polish, Hungarian, Arabic, and Malay, as well 
as in German and Latin. An immense number of edi- 
tions, in various forms, has been issued from the press 
in Germany alone. It was transmitted to this country 
in connection with the introduction of the Reformed 
Protestant Dutch and German Reformed Churches, by 
whom it is received as a symbolical book, and used in 
their catechetical instructions. 



ANALYSIS OF THE CATECHISM. 



GENERAL INTRODUCTION. 

The only comfort of man in life and death, Question 1. 

The things necessary for man to know, that he, enjoying this com- 
fort, may live and die happily, which are severally treated of 
in the three parts of the Catechism, viz. I. The misery of 
man ; II. His deliverance ; and III. His gratitude to God for 
his deliverance, Question 2. 



THE FIRST PART. 

THE MISERY OP MAN. 

The source of the knowledge of man's misery, Question 3-5. 

The creation of man, Question 6. 

The origin of human depravity, Question 7. 

The extent of human depravity, Question 8. 

The free will of man, Question 9. 

The punishment of sin, Question 10 and 11. 



THE SECOND PART. 

MAN'S DELIVERANCE. 

The deliverance of man, Question 12-14. 

The only Mediator between God and man, the Lord Jesus Christ, 
Question 15-18. 

The Holy Gospel, in which the Lord J esus Christ is revealed to 

us as an all-sufficient Mediator, Question 19. 
The extent of the salvation provided in the Lord Jesus Christ, 

Question 20. 
True faith, Question 21. 

The objects of true faith, Question 22 and 23. 
The Holy Trinity, Question 24 and 25. 
God the Father, Question 26. 

The Providence of God, Question 27. 

The benefits of divine Providence, Question 28. 
God the Son ; His name Jesus, Question 29 and 30. 

His name Christ, Question 31. 

His followers called Christians, Question 32. [' 
His Godhead or divine nature, Question 33. ui £ 

Christ our Lord, Question 34. 

His assumption of human nature, Question 35 and 36. i't 
His. sufferings, death, and burial, Question 37-43. 

7 



8 



ANALYSIS OF THE CATECHISM. 



God the Son ; His descension into hell, Question 44. 

His resurrection from the dead, Question 45. 

His ascension into hea/ven, Question 46-49. 

His sitting at the right hand of God, Question 50 and 51. 

His coming again to judge the quick and the dead, Question 52. 
God the Holy Ghost, Question 53. 
The Christian Church, Question 54. 
The Communion of Saints, Question 56. 
The Resurrection of the Body, Question 57. 
Eternal Life, Question 58. 
Man's Justification, Question 59-64. 
The Holy Sacraments, Question 65-68. 
Baptism, Question 69-74. 
The Lord's Supper, Question 75-82. 
The Keys of the Kingdom of Heaven, Question 83-85. 



THE THIRD PART. 

THANKFULNESS. 

Good works and true Conversion, Question 86-91. 
The Ten Commandments, Question 92. 

The division of the Ten Commandments into two tables, Ques- 
tion 93. 

The first Commandment, Question 94 and 95. 
The second Commandment, Question 96-98. 
The third Commandment, Question 99-102. 
The fourth Commandment, Question 103. 
The fifth Commandment, Question 104. 
The sixth Commandment, Question 105-107. 
The seventh Commandment, Question 108 and 109. 
The eighth Commandment, Question 110 and 111. 
The ninth Commandment, Question 112. 
The tenth Commandment, Question 113. 

The inability of Man to keep the law of God perfectly, Question 

114 and 115. 
Prayer in general, Question 116-118 
The Lord's Prayer, Question 119. 

The preface to the Lord's Prayer, Question 120 and 121. 

The first petition, Question 122. 

The second petition, Question 123. 

The third petition, Question 124. 

The fourth petition, Question 125. 

The fifth petition, Question 126. 

The sixth petition, Question 127. 

The conclusion of the Lord's Prayer, Question 128 and 129. 



EXERCISES 

ON 

%\t pnhlhrg Catetjjism, 



I. Lord's Day. 

Q. 1. What is thy only comfort in life and death f 

A. That I, with "body and soul, both in life and death, 
am not my own, but belong unto my faithful Saviour, 
Jesus Christ, who, with his precious blood, hath fully 
satisfied for all my sins, and delivered me from all the 
power of the devil ; and so preserves me, that without 
the will of my heavenly Father not a hair can fall from 
my head: yea, that all things must be subservient to 
my salvation : and therefore, by his Holy Spirit, he also 
assures me of eternal life, and makes me sincerely willing 
and ready henceforth to live unto him. 

EXPLANATIONS. 

a. Comfort, source of consolation and happiness. 
h. Faithful, true to the performance of his promises and 
engagements. 

c. Saviour, a deliverer from sin and misery. 

d. Blood, his sufferings and df>ath. 

e. Sins, transgressions of tne *aw. 

/. Devil, the spiritual enemy of mankind. 

g. Salvation, deliverance from sin and its consequences. 

h. Holy Spirit, the gracious influences and workings of 
the Holy Spirit, the third person of the blessed Trinity. 

i. Eternal life, the holiness and happiness which the saints 
possess for ever in heaven. 

j. To live unto him, to aim at the promotion of his glory 
in all our thoughts, words, and actions. 

9 



10 



CATECHETICAL EXERCISES. 



DOCTRINES SEPARATED AND PROVED. 

1. The Christian is not his awn. 1 Cor. vi. 19 — Ye are not 
your own. 

2. The Christian belongs to Christ. 1 Cor. iii. 23 — And ye 
are Christ's. 

3. The Christian belongs to Christ both in life and death. 
Rom. xiv. 7, 8 — For none of us liveth to himself, and no man 
dieth to himself. For whether we live, we live unto the 
Lord; and whether we die, we die unto the Lord; whether 
we live, therefore, or die, we are the Lord's. 

4. The Lord Jesus Christ is the Saviour of his people. Matt, 
i. 21 — And thou shalt call his name Jesus ; for he shall save 
his people from their sins. 

5. The Lord Jesus Christ is a faithful Saviour. 2 Tim. ii. 
13 — He abideth faithful ; he cannot deny himself. 

6. The Christian derives all his happiness from the particular 
relation he sustains to God as his child in Christ Jesus. Ps. 
lxxiii. 25, 26 — Whom have I in heaven but thee? and there 
is none upon earth that I desire besides thee. My flesh 
and my heart faileth ; but God is the strength of my heart, 
and my portion for ever. 

7. Christ v:ith his blood, i. e. with his sufferings, has made a 
full satisfaction for the sins of his people. 1 John i. 7 — And 
the blood of Jesus Christ his Son cleanseth us from all sin. 
1 Pet. i. 18, 19 — For as much as ye know that ye were not 
redeemed with corruptible things as silver and gold, from 
your vain conversation received by tradition from your 
fathers : but with the precious blood of Christ, as of a lamb 
without blemish and without spot. 

8. Christ has delivered his people from the power of the devil. 
Heb. ii. 14, 15 — That through death he might destroy him 
that had the power of death, that is the devil ; and deliver 
them who through fear of death were all their lifetime sub- 
ject to bondage. 1 John iii. 8 — For this purpose the Son 
of God was manifested, that he might destroy the works of 
the devil. 

9. Christ faithfully and carefully preserves his people. John 
x. 28, 29 — And I give unto them eternal life ; and they shall 
never perish, neither shall any pluck them out of my hand. 
My Father, which gave them me, is greater than all, and 
none is able to pluck them out of my Father's hand. Luke 



Q. 1.] CATECHETICAL EXERCISES. 11 



xxi. 18 — But there shall not a hair of your head perish, 
John vi. 39; Matt. x. 29-31. 

10. All things are subservient to the salvation of Christians, 
Rom. viii. 28 — And we know that all things work together 
for good to them that love God ; to them who are the called 
according to his purpose. 

11. God, by his Spirit, assures the believer of his relation to 
Him in Christ. Eom. viii. 16 — -The Spirit itself beareth wit- 
ness with our spirits, that we are the children of God. 2 
Cor. i. 22 — Who hath also sealed us and given the earnest 
of the Spirit in our hearts. 2 Cor. v. 5. 

12. God maketh his people ready and willing to fulfil his own 
purposes. Ps. ex. 3— Thy people shall be willing in the 
day of thy power. Phil. ii. 13 — for it is God which worketh 
in you, both to will and to do of his good pleasure. Luke 
i. 74, 75. Rom. viii. 14. Heb. xiii. 21. 

EXERCISES. 

Whose are you not ? How do you prove that you are not 
your own? (1.) To whom do you belong? How do you 
prove that you belong to Christ? (2.) With what do you 
belong to Christ ? In what do you belong to Christ ? How 
do you prove that you belong to Christ both in life and death ? 
(3.) What is Jesus Christ to you? What is a Saviour? 
(c.) How do you prove that Christ is your Saviour? (4.) 
What kind of a Saviour is Christ? What is a faithful 
Saviour? (b.) How do you prove that Christ is such a 
Saviour? (5.) What is the fact of your not being your 
own, but belonging unto Christ, to you? What do you 
mean, when you say it is your comfort? (a,) How do you 
prove that you, as a Christian, derive thus all your happi- 
ness from the relation you sustain to God in Christ? (6.) 
What has Christ, as your Saviour, done for you ? What do 
you mean by sins? (e.) With what has Christ satisfied for 
your sins ? What do you mean by his blood? (d.) How do 
you prove that Christ has made a full satisfaction for your 
sins with his blood? (7.) What has Christ done for you, be- 
sides satisfying for your sins ? Who is the devil ? (f. ) How do 
you prove that Christ has delivered you from all the power 
of the devil? (8.) What does Christ still do for you ? How 
do you prove that Christ thus preserves you ? (9.) How is 
the extent of Christ's preserving care further expressed ? 
What do you mean by salvation? (g.) How do you prove 



12 CATECHETICAL EXERCISES. [Q. 2. 

that all things must be subservient to your salvation ? (10.) 
What is Christ said to do to you on account of all the pre- 
ceding? What is eternal life? (i.) By what does he assure 
you of this? What do you mean by the Holy Spirit? (h.) 
How do you prove this doctrine of assurance ? (11.) What 
is Christ further said in this connection to do to you ? What 
is it to live unto him t (j.) How do you prove that Christ 
makes you sincerely willing and ready henceforth to live 
unto him ? (12.) 



Q. 2. How many things are necessary for thee to 
hww that thou, enjoying this comfort, inayest live and 
die happy? 

A. Three : the first, how great my sins and miseries 
are ; the second, how I may be delivered from all my 
sins and miseries ; the third, how I shall express my 
gratitude to God for such deliverance. 

EXPLANATIONS. 

a. Miseries, things which make men unhappy. 

b. Express, to show, or manifest. 

c. Gratitude, thankfulness. 

DOCTRINES SEPARATED AND PROVED. 

1. Mankind are in a state of sin. Rom. iii. 23 — For all 
have sinned and come short of the glory of God. 

2. Mankind are in an unhappy condition in consequence of sin. 
Rom. vi. 23 — The wages of sin is death. Rom. vii. 24 — 0 
wretched man that I am. 

3. There is a way of deliverance from thu unhappy condition. 
Rom. vii. 24, 25 — Who shall deliver me from the body of this 
death ? I thank God through Jesus Christ our Lord. John 
iii. 16 — For God so loved the world that he gave his only- 
begotten Son, that whosoever believeth in him should not 
perish, but have everlasting life. 

4. Mankind are under obligations to render gratitude to God 
for the deliverance he hath wrought. Ps. cxvi. 12 — What 
shall I render unto the Lord for all his benefits towards me ? 
2 Cor. ix. 15 — Thanks be unto God for his unspeakable gift. 

5. A knowledge of the.se several truths is essential to the salva- 
tion cf man. John xvii. 3 — And this is life eternal, that 
they might know thee, the only true God, and Jesus Christ 



Q. 3.] CATECHETICAL EXERCISES. 13 

whom thou hast sent. Rom. x. 13, 14— For whosoever shall 
call upon the name of the Lord shall be saved. How shall 
they call on him in whom they have not believed ? and how 
shall they believe in him of -whom they have not heard ? 

EXERCISES. 

About what does this question inquire ? [The things neces- 
sary to be known in order to salvation."] How many things 
does the answer say are necessary for the purpose speci- 
fied ? What is the first ? What do you understand by mise- 
ries? (a.) What doctrines are taught in this part of the 
answer? (1,2.) How is the first proved? (1.) And how 
the second? (2.) What is the second thing mentioned as 
necessary to be known in order to salvation ? What doc- 
trine is taught in this part of the answer? (3.) How is it 
proved ? (3.) What is the third thing mentioned as neces- 
sary to be known in order to salvation ? What do you mean 
by gratitude? (c.) What is it to express that gratitude ? (b.) 
For what are you to express this gratitude ? What doctrine 
is taught in this part of the answer ? (4. ) How is it proved ? 
(4.) For what is a knowledge of these several truths ne- 
cessary? (5.) How is it proved ? (5.) 



II. Lord's Day. 

THE FIRST PART. 

m tbj Stisirg of Itan. 

Q. 3. Whence Tcnowest thou thy misery? 
A. Out of the law of God. 

EXPLANATIONS. 

a. Misery, unhappy condition in consequence of sin. 

b. The law, the rule given us for the regulation of our 
conduct. 

c. Of God, having its origin from God. 

DOCTRINES SEPARATED AND PROVED. 

1. The hnoioledge of sin, and of our consequent misery, is 
derived from the laiu. Rom. iii. 20 — For by the law is the 
knowledge of sin. Rom. vii. 7 — I had not known sin but by 

2 



14 



CATECHETICAL EXERCISES 



the law ; for I had not known lust, except the law had said, 
Thon shalt not covet. 

2. The. lav: has its origin from God. Ex. xx. 1 — And God 
spake all these words. 

EXERCISES. 

About what does this question inquire? What do you 
mean by your misery? («.) Whence does the answer say 
you know your misery ? What do you mean b}- the law ? 
(b.) How do you prove that the knowledge of sin, and of 
your consequent misery, is derived from the law? (1.) 
Whose law is it, that affords this knowledge ? What do you 
mean when you call this law the law of God? (c.) How do 
you prove that this law has its origin from God? (2.) 



Q. 4. What doth the laio of God require of us? 

A. Christ teaches us that briefly, Matt. xxii. 37-40, 
" Thou shalt love the Lord thy God with all thy heart, 
with all thy soul, with all thy mind, and with all thy 
strength. This is the first and great command ; and the 
second is like to this, Thou shalt love thy neighbor as 
thyself. On these two commands hang the whole law 
and the prophets. 39 

EXPLANATIONS. 

a. Briefly, in few words ; in a summary. 

b. To love, to regard with affection. 

c. Heart, affections. 

d. Soul, the powers of the mind. 

e. Mind, the inclinations of the will. 

/. Strength, the exertion and perseverance of which we 
are capable. 

g. The first and great command, the first and principal duty 
required of man. 

h. Neighbor, our fellow-men. 

i. Hang, are comprehended in. 

j. The whole laic and the prophets, the duties enjoined by 
the law and the writings of the prophets. 

DOCTRINES SEPARATED AND PROVED. 

1. There are summaries of the moral law. Rom. xiii. 9 — If 
there be any other commandment, it is briefly compre- 



Q. 4.] CATECHETICAL EXERCISES. 15 

h ended in this saying, namely, Thou shalt love thy neigh- 
bor as thyself. 

2. The substance of the whole law is love. Kom. xiii. 10 — 
Love is the fulfilling of the law. 

3. To love God supremely is the first and principal duty of 
man. Matt. xxii. 37, 38 — Thou shalt love the Lord thy 
God with all thy heart, and with all thy soul, and with 
all thy mind. This is the first and great commandment. 
Luke x. 27. 

4. To love our neighbor as ourselves, is the second and subor- 
dinate duty of wan. Matt. xxii. 39 — And the second is like 
unto it, Thou shalt love thy neighbor as thyself. 

5. The duties required of man in- the whole law of God, and 
in the writings of the prophets, are summarily comprehended in 
loving God supremely, and our neighbor as ourselves. Matt, 
xxii. 40 — On these two commandments hang all the law and 
the prophets. 

EXERCISES. 

What is the fourth question ? In whose words is the an- 
swer given ? How does Christ teach us the requirements 
of the law? What is meant by teaching us briefly? (a.) 
How do you prove that there are summaries of the moral 
law? (1.) What are the words of Christ? What is the 
substance of the whole law ? (2.) How do you prove it ? (2.) 
In what words are the requirements of the law in reference 
to God expressed ? What is meant by the phrase to love ? 
(b.) What by the word heart? (c.) What by soul? (d.) 
What by mind ? (e.) Wha£ by strength 9 (f) What is the 
loving of God with all the heart, &c. said to be ? What is 
meant by calling it the first and great command? (g.) How 
do you prove that to love God supremely is the first and 
principal duty of man? (3.) In what words are the re- 
quirements of the law in reference to our neighbor ex- 
pressed ? What is meant by our neighbor? (It.) By what 
is the love to our neighbor to be measured ? [By the love 
to ourselves.] What is the duty of loving our neighbor as 
ourselves said to be ? [The second command.'] How do you 
prove that to love our neighbor as ourselves is the second 
and subordinate duty of man? (4.) What is remarked in 
reference to these two commandments ? What is meant 
by the whole law and the prophets? (/.) What is meant when 
it is said that the whole law and the prophets hang upon 



10 



CATECHETICAL EXERCISES 



these two coram an dments ? (£.) How do you prove that the 
duties required of man, in the whole law of God and in the 
writings of the prophets, are summarily comprehended in 
loving God supremely and our neighbor as ourselves ? (5.) 



Q. 5. Canst thou keep all these things perfectly ? 

A. In no wise ; for I am prone by nature to hate God 
and my neighbor. 

EXPLANATIONS. 

a. All these things, the duty of loving God supremely and 
our neighbor as ourselves. 

b. To keep perfectly, to fulfil without any defect. 

c. By nature, the fallen state in which we are born. 

d. To hate, to dislike and detest. 

DOCTRINES SEPARATED AND PROVED. 

L No man is able to keep the lavj of God perfectly. Rom. 
iii. 10 — There is none righteous, no not one. 1 John i. 8 — If 
we say we have no sin, we deceive ourselves, and the truth 
is not in us. Jer. xiii. 23. Eom. iii. 12. 

2. Mankind by nature are prone to hate God, Rom. viii. 7 — 
Because the carnal mind is enmity against God. 

3. Mankind by nature are prone to hate their neighbor, 
Titus iii. 3 — For we ourselves also were sometimes foolish,, 
disobedient, deceived, serving divers lusts and pleasures, 
living in malice and envy, hateful, and hating one another. 
Gal. v. 19-21. 

EXERCISES. 

What is the fifth question? What is meant by all these 
things to which this question refers? (a.) What does it in- 
quire with respect to these things ? What is meant by keep- 
ing these things perfectly? (b.) What does the answer say 
with respect to your ability to keep these thiugs perfectly ? 
How do you prove that you are not able to keep the law 
perfectly? (1.) What reason does the answer assign for 
your not being able to keep the law of God perfectly? 
What is it to hate? (d.) What is meant by by nature? (c.) 
How do you prove that you are prone by nature to hate 
God ? (2.) How do you prove that you are prone by nature 
to hate your neighbor ? (3.) 



CATECHETICAL EXERCISES. 



tl 



III. Lord's Day. 

Q. 6. Did God then create man so wicked and 

perverse ? 

A. By no means ; but God created man good, and after 
his own image, in righteousness and true holiness, that 
he might rightly know God his creator, heartily love him, 
and live with him in eternal happiness, to glorify and 
praise him. 

EXPLANATIONS. 

a. Create, make at first. 

h. So, to such an extent as to be prone by nature to hate 
God and my neighbor. 

c. Good, free from imperfection ; so as to be capable of 
answering the end for which he was made. 

d. Image, likeness to the character of God. 

e. Righteousness, conformity to the law of God. 

/. True holiness, perfect freedom from moral impurity. 

g. Rightly know God, to have such views of God as corre- 
spond with his real nature and character. 

h. Heartily love, to cherish an ardent affection for. 

i. Live with, to enjoy. 

j. Eternal happiness, the bliss of heaven, which will endure 
for ever. 

k. Glorify, to become acquainted with his perfections, ex- 
hibit them in our life, and declare them unto others. 
I. Praise, to celebrate his excellencies. 

DOCTRINES SEPARATED AND PROVED. 

1. God created man good. Gen. i. 31 — And God saw every 
thing that he had made, and behold it was very good. 

2. God created man after his own image. Gen. i. 27— So 
God created man in his own image ; in the image of God 
created he him. 

3. The image of God in man consisted in righteousness. Eccl. 
vii. 29 — God hath made man upright, but they have sought 
out many inventions. Eph. iv. 24. 

4. The image of God in man also consisted in true holiness. 
Eph. iv. 24 — And that ye put on the new man, which, after 
God, is created in righteousness and true holiness. 

5. Man was created in order that he might rightly know God, 

B 2* 



18 



CATECHETICAL EXERCISES. 



1 Chron. xxviii. 9 — Know thou the God of thy father, and 
serve him with a perfect heart, and with a willing mind. 
Job xxii. 21 — Acquaint now thyself with him, [God.] 

6. Man was created in order that he might heartily love God. 
Deut. vi. 5 — Thou shalt love the Lord thy God with all thine 
heart, and with all thy soul, and with all thy might. 

7. Man was created in order that he might live with God in 
eternal happiness. Ps. xvi. 11 — Thou wilt show me the path 
of life: in thy presence is fulness of joy; at thy right 
hand are pleasures for evermore. 

8. Man was created in order that he might glorify and praise 
God. 1 Cor. x. 31 — Whether therefore ye eat or drink, or 
whatsoever ye do, do all to the glory of God. 1 Pet. ii. 9 — 
Ye should show forth the praises of him who hath called 
you out of darkness into his marvellous light 

EXERCISES. 

What is the sixth question ? What do you mean by create ? 
(a.) What is the force of the word so, placed before the 
words wicked and perverse ? (b.) What answer is returned 
to this question ? How does the answer say God created 
man? What is meant by God's creating man good? (c.) 
How do you prove that God created man good? (1.) How 
is God further said to have created man ? What do you 
mean by God's image? (d.) How do you prove that God 
created man after his own image? (2.) In what is this 
image of God said to consist ? What is meant by righteous- 
ness? (e.) What by true holiness? (/.) How do you prove 
that the image of God in man consisted in righteousness ? 
(3.) How do you prove that this image consisted also in true 
holiness? (4.) For what purpose is God said to have cre- 
ated man after his own image ? What is it rightly to know 
God? (g.) How do you prove that man was created in 
order that he might rightly know God ? (5.) What is it to 
love him heartily? (h.) How do you prove that God created 
man in order that he might love him thus? (6.) What do 
you mean by living ivith God? (i.) What do you mean by 
eternal happiness? (j.) How do you prove that God created 
man in order that he might live with him in eternal happi- 
ness? (7.) What is meant by glorifying God? (k.) W r hat 
by praising him? (I.) How do you prove that God created 
man in order that he might glorify and praise him ? (8.) 



Q. 7.] CATECHETICAL EXERCISES. 19 

Q. 7. Whence then proceeds this depravity of human 
nature ? 

A. From the fall and disobedience of our first parents, 
Adam and Eve, in Paradise ; hence our nature is become 
so corrupt, that we are all conceived and born in sin. 

EXPLANATIONS. 

a. Depravity, corruption. 

b. Human nature, the moral constitution of man. 

c. Fall, transgression of Adam. 

d. Disobedience, violation of a lawful command. 

e. First parents, the common parents of mankind. 

/. Paradise, the blissful garden of Eden, in which Adam 
and Eve were placed after they were created. 

g. In sin, in a condition in which we are polluted with sin, 
and strongly inclined to its commission. 

DOCTRINES SEPARATED AND PROVED. 

1. Mankind are in a corrupt, depraved state. Ps. liii. 1 — 
Corrupt are they, and have done abominable iniquity: there 
is none that doeth good. Ps. xiv. 1-3. Rom. iii. 9-12. 

2. All mankind are the descendants of Adam and Eve. Gen. 
iii. 20 — And Adam called his wife's name Eve ; because she 
was the mother of all living. Acts xvii. 26 — And hath 
made of one blood all nations of men, for to dwell on all 
the face of the earth. 

3. Mankind were brought into the corrupt state in which they 
now are by the fall of Adam. Rom. v. 12 — By one man sin 
entered into the world, and death by sin: and so death 
passed upon all men, for that all have sinned. 1 Cor. xv. 
22 — In Adam all die. 

4. In consequence of this corrupt state, mankind are all con- 
ceived in sin. Ps. li. 5 — Behold 1 was shapen in iniquity, 
and in sin did my mother conceive me. 

5. In consequence of this corrupt state, mankind are all bom 
in sin. John iii. 6 — That which is born of flesh is flesh. 
Job xiv. 4 — Who can bring a clean thing out of an unclean ? 
not one. 

EXERCISES. 

What is the subject of inquiry in this question ? What is 
meant by depravity? (a.) What by human nature? (b.) 
How do you prove that mankind are in a corrupt state ? (1.) 



20 CATECHETICAL EXERCISES. [Q. 8. 

What does the question ask with respect to the depravity 
of human nature ? Whence does the answer say this de- 
pravity proceeds ? What do you mean by the fall? (c.) 
What by disobedience? (d.) What are the names of our first 
parents ? What do you mean when you call Adam and Eve 
our first parents? (<?.) Row do you prove that all man- 
kind are the descendants of Adam and Eve ? (2.) Where 
did this fall of Adam take place ? What is meant by 
Paradise? (/.) How do you prove that mankind were 
brought into their present corrupt state by the fall of 
Adam ? (3.) What influence does the answer say this fall 
had upon our nature? What do you mean by the phrase 
in sin? (g.) How do you prove that mankind, in conse- 
quence of this corrupt state, are all conceived in sin? (4.) 
How do you prove that mankind, in consequence of this 
corrupt state, are all born in sin? (5.) 



Q. 8. Are we then so corrupt, that we are wholly 
incapable of doing any good, and inclined to all 
wickedness ? 

A. Indeed we are, except we are regenerated by the 
Spirit of God. 

EXPLANATIONS. 

a. Incapable of doing any good, without the power of doing 
any thing that is acceptable in the sight of God. 

b. Inclined to all wickedness, prone to sin of every de- 
scription. 

c. Regenerated, to be made new creatures. 

DOCTRINES SEPARATED AND PROVED. 

1. The corruption of our nature, in consequence of the fall, 
is so great as to 'render us wholly incapable of doing any good. 
Bom. vii. 18 — I know that in me (that is in my flesh) dwell- 
eth no good thing ; for to will is present with me : but how 
to perform that which is good I find not. 2 Cor. iii. 5. 

2. In consequence of the corruption of our nature, resulting 
from the fall, we are inclined to all wickedness. Job xv. 16 — 
How much more abominable and filthy is man, which drink- 
eth iniquity like water. Gen. vi. 5 — Every imagination of 
the thoughts of his [man's] heart was only evil continually. 
Gen. viii. 21. 



Q.9.] 



CATECHETICAL EXERCISES. 



21 



3. There is no way of deliverance from, this state of corrup- 
tion, except by regeneration. John iii. 3 — Verily, verily I say 
unto thee, except a man be born again he cannot see the 
kingdom of God. 

4. Regeneration is the work of the Holy Spirit. John iii. 5, 
6 — Verily, verily I say unto thee, except a man be born of 
water, and of the Spirit, he cannot enter into the kingdom 
of God. — That which is born of the Spirit is spirit. Titus 
iii. 5 — The washing of regeneration, and the renewing of the 
Holy Ghost. 

EXERCISES. 

"What is the subject inquired about in this question ? [The 
extent of the corruption of human nature."] What is the extent 
of it designated in the question ? What is the meaning of 
the phrase incapable of doing any good? (a.) What of the 
phrase inclined to all wickedness? (b.) What is the answer 
to this question ? How do you prove that the corruption 
of our nature in consequence of the fall, is so great as to 
render us wholly incapable of doing any good? (1.) How 
do you prove that in consequence of the corruption of our 
nature resulting from the fall, we are inclined to all wicked- 
ness ? (2.) What exception does the answer make to the 
general affirmation ? What is the meaning of the word re- 
generated? (c.) How do you prove that there is no way of 
deliverance from this state of corruption, except by regene- 
ration ? (3.) By whom is it said, we must be regenerated ? 
How do you prove that regeneration is the work of the Holy 
Spirit? (4.) 



IV, Lord's Day. 

Q. 9. Doth not God then do injustice to man, by 
requiring from him in his law that which he cannot 
perform ? 

A. Not at all : for God made man capable of perform- 
ing it ; but man, by the instigation of the devil, and his 
own wilful disobedience, deprived himself and all his 
posterity of those divine gifts. 

EXPLANATIONS. 

a. Injustice, that which is contrary to right. 

b. Capable of performing it, with the necessary power to 
keep the law. 



22 



CATECHETICAL EXERCISES. 



c. Divine gifts, the powers necessary to the fulfilment of 
the requirements of the law, with which he was furnished 
by God. 

DOCTRINES SEPARATED AND PROVED. 

1. God requires of man since the fall, as well as before it, the 
fulfilment of the laic. Gal. iii. 10 — Cursed is every one that 
continueth not in all things which are written in the book 
of the law to do them. 

2. Man, since the fall, is not able to fulfil the laiv. Rom. iii. 
20 — By the deeds of the law, there shall no flesh be justi- 
fied in his sight. 

3. God does no injustice to man in requiring of him, since the 
fall, that which he cannot perform. Rom. iii. 5, 6 — Is God un- 
righteous who taketh vengeance ? God forbid. Rev. xv. 3 
— Just and true are thy ways, thou King of saints. 

4. Jxod made man with the ability to keep the law. Eccl. vii. 
29 — God hath made man upright. 

5. Adam deprived himself and his posterity of this power to 
keep the law. Rom. v. 12 — Wherefore, as by one man sin 
entered into the world, and death by sin ; and so death 
passed upon all men, for that all have sinned. 

6. Adam committed the act, ivhich deprived him of the power 
to keep the laiv, by the instigation of the devil. Gen. iii. 18 — 
The serpent beguiled me, and I did eat. 2 Cor. xi. 3 — The 
serpent beguiled Eve through his subtiity. 

7. Adam deprived himself and his posterity of the power to 
keep the law, by his own wilful disobedience. Rom. v. 19 — By 
one man's disobedience many were made sinners. 

EXERCISES. 

What does this question say God requires of man ? How 
do you prove that God requires of man, since the fall as 
well as before it, the fulfilment of the law? (1.) How do 
you prove that man, since the fall, is not able to fulfil the 
law? (2.) What does the question ask with respect to 
God's requiring of man in his law that which he cannot 
perform? What do you mean by injustice? (a.) What 
is the answer given to this question? How do you prove 
that God does no injustice to man, in requiring of him, 
since the fall, that which he cannot perform ? (3.) What 
is the reason assigned for the answer given to this ques- 
tion? What do you mean by the phrase capable of per- 
forming it? (b.) How do you prove that God made man 



Q. 10.] CATECHETICAL EXERCISES. 



23 



with power to keep the law? (4.) How does the answer 
say man lost this power to keep the law ? What do you 
mean by the expression divine gifts ? (c.) How do you prove 
that Adam deprived himself and his posterity of the power 
to keep the law? (5.) Through what influence is Adam 
said to have committed the act which deprived him of the 
power to keep the law ? How do you prove that man com- 
mitted this act by the instigation of the devil? (6.) How do 
you prove that man deprived himself and his posterity 
of the power to keep the law, by his own wilful disobe- 
dience ? (7.) 

Q. 10. Will God suffer such disobedience and rebel- 
lion to go unpunished ? 

A. By no means : but is terribly displeased with our 
original as well as actual sins ; and will punish them in 
his just judgment, temporally and eternally, as he hath 
declared, " Cursed is every one that continueth not in all 
things which are written in the book of the law, to do 
them." 

EXPLANATIONS. 

a. Rebellion, rising up against lawful authority. 

b. Togo unpunished, to escape the infliction of the deserved 
penalty. 

c. 'Terribly displeased, exceedingly angry. 

d. Original sin, the corruption of our nature derived from 
Adam. 

e. Actual sins, the transgressions which we commit in our 
own person. 

/. Just judgment, his faithful distribution of justice. 

g. Temporally, in the present life. 

h. Eternally, for ever in the life to come. 

DOCTRINES SEPARATED AND PROVED. 

1. God is terribly displeased with our original sin. Eph. ii. 
3 — And were by nature the children of wrath, even as 
others. Rom. v. 12 — By one man sin entered into the world, 
and death by sin ; and so death passed upon all men, for 
that all have sinned. 

2. God is ter ribly displeased with our actual sins. Ps. v. 5 — 
Thou hatest all workers of iniquity. Ps. vii. 11 — God is 
angry with the wicked every day. 



24 



CATECHETICAL EXERCISES. 



[Q.ll. 



3. God will punish our sins. Prov. xi. 21 — Though hand 
join in hand, the wicked shall not be unpunished. Eom. 
i. 18 — For the wrath of God is revealed from heaven against 
all ungodliness and unrighteousness of men. Prov. xvi. 5. 

4. God punishes sin temporally, that is, in the present life. 
Ps. lv. 28 — Bloody and deceitful men shall not live out half 
their days. Gen. xix. 24 — Then the Lord rained upon 
Sodom and upon Gomorrah, brimstone and fire from the 
Lord out of heaven. 

5. God will punish sin in the life to come. Heb. ix. 27 — 
And it is appointed unto men once to die, but after this the 
judgment. Luke xvi. 23 — And in hell he lifted up his eyes, 
being in torments. 

6. The judgment by which God punishes sin is a just judg- 
ment. Rom. ii. 2 — We are sure that the judgment of God 
is according to truth. Ps. xix. 9 — The judgments of the 
Lord are true and righteous altogether. 

EXERCISES. 

What is the tenth question ? What do you mean by re- 
bellion ? (a.) What by the phrase to go unpunished? (b.) 
What answer is given to this question? How is God said 
to be affected toward sin ? What do you mean by the ex- 
pression terribly displeased ? (c.) How many kinds of sin 
are here spoken of? What are they ? What do you mean 
by original sin? (d.) What by actual sins? (e.) How do 
you prove that God is terribly displeased with our original 
sin? (1.) How do you prove that he is terribly displeased 
with our actual sins? (2.) What does the answer say God 
will do to our sins ? How do you prove that God will pu- 
nish our sins? (3.) In what is it said God will punish our 
sins? What do you mean by his just judgment? (/.) How 
do you prove that the judgment by which God punishes sin 
is a just judgment? (6.) How is it said God will punish 
sin ? What do you mean by temporally ? (g.) What by eter- 
nally? (h.) How do you prove that God punishes sin in 
this life ? (4.) How do you prove that God will punish sin 
in the life to come? (5.) What is further added in this 
answer ? Where is the passage quoted found ? [Galatians 
iii. 10.] 



Q. 11. Is not God then also merciful? 
A. God is indeed merciful, but also just; therefore his 



Q. 11.] 



CATECHETICAL EXERCISES, 



25 



justice requires that sin, which is committed against the 
most high majesty of God, be also punished with ex- 
treme, that is, with everlasting punishment, both of body 
and soul. 

EXPLANATIONS. 

a. Merciful, inclined to pity and spare. 

b. Justice, that attribute by which he renders to every one 
according to his due. 

c. Most high, exceedingly exalted. 

d. Majesty, dignity, sovereignty. 

e. Extreme, exceedingly great. 

DOCTRINES SEPARATED AND PROVED. 

1. God is merciful. Exod. xxxiv. 6, 7 — The Lord, the 
Lord God merciful and gracious, long suffering, and abun- 
dant in goodness and truth, keeping mercy for thousands, 
forgiving iniquity, and transgression, and sin. 

2. God is also just. Deut. xxxii. 4 — A God of truth and 
without iniquity, just and right is he. Ps. lxxxix. 14 — 
Justice and judgment are the habitation of thy throne. 

3. Sin is committed against God. Ps. li. 4 — Against thee, 
thee only have I sinned and done this evil in thy sight. • 

4. The majesty of God is most high. 1 Chron. xxix. 11 — 
Thine, 0 Lord, is the greatness, and the power, and the 
glory, and the victory, and the majesty ; for all that is in 
the heaven and in the earth is thine ; thine is the kingdom, 

0 Lord, and thou art exalted as head above all. 

5. The justice of God requires sin to be punished. Hab. i. 
13 — Thou art of purer eyes than to behold evil, and canst 
not look on iniquity. Ps. v. 4, 5. Rom. iii. 26 — To declare, 

1 say, at this time his righteousness : that he might be just, 
and yet the justifier of him which believeth in Jesus. Job 
xxiv. 10, 11. 

6. The punishment of sin will be exceedingly great. Rev. 
xiv. 11 — And the smoke of their torment ascendeth up for 
ever and ever. Mark ix. 44, 46, 48 — Where their worm 
dieth not, and the fire is not quenched. 

7. The punishment of sin will be everlasting. 2 Thess. i. 9 — 
Who shall be punished with everlasting destruction from 
the presence of the Lord and from the glory of his power. 
Matt, xxv. 46 — And these shall go away into everlasting 
punishment. 



26 



CATECHETICAL EXERCISES. 



[Q.12. 



8. The punishment of sin will be i?)flicted both upon the body 
and the soul. Luke xvi. 23, 24 — And in hell he lifted up his 
eyes, being in torments, and seeth Abraham afar off, and 
Lazarus in his bosom : And he cried and said, Father Abra- 
ham, have mercy on me, and send Lazarus, that he may dip 
the tip of his finger in water, and cool my tongue ; for I am 
tormented in this name. 

EXERCISES. 

What is the eleventh question ? What do you mean by 
merciful? (a.) Does the answer say God is merciful? How 
do you prove that God is merciful? (1.) What does the 
answer say God is, besides being merciful ? How do you 
prove that God is also just ? (2.) What does the answer 
say follows from the fact that God is just as well as merci- 
ful ? What is meant by the justice of God? (b.) Against 
whom is sin said to be committed ? What do you mean by 
majesty? (d.) What by most high? (c.) How do you prove 
that sin is committed against God ? (3.) How do you prove 
that the majesty of God is most high? (4.) What does the 
justice of God require with respect to sin? How do you 
prove that the justice of God requires him to punish sin ? 
( 5.) With what hind of punishments does the answer say 
sin is to be punished ? What do you mean by extreme? (e.) 
How do you prove that the punishment of sin will be ex- 
ceedingly great? (6.) How do you prove that the punish- 
ment of sin will be everlasting? (7.) What is it said will 
be punished ? How do you prove that the punishments of 
sin will be inflicted both upon the body and soul ? (8.) 



V. Lord's Day. 

THE SECOND PART. 

@f Pan's Sditoamx 

Q. 12. Since, then, by the righteous judgment of 
God, ice deserve temporal and eternal punishment, is 
there no way by which we may escape that punishment, 
and be again received into favor ? 

A. God will have his justice satisfied; and therefore 



Q. 12.] 



CATECHETICAL EXERCISES. 



27 



we must make this full satisfaction, either by ourselves 
or by another. 

EXPLANATIONS. 

a. Righteous judgment of God, the distribution of his justice 
in strict accordance with the deserts of those who are the 
objects of it. 

b. Received into favor, restored to the state in which man 
was before the fall, enjoying the approbation of God. 

c. Will have, requires as a necessary result of his nature. 

DOCTRINES SEPARATED AND PROVED. 

1. The judgment of God is a righteous judgment. Ps. cxlv. 
17 — The Lord is righteous in all his ways. 

2. We deserve the punishments threatened against us on ac- 
count of our sins. Rom. i. 32 — Who, knowing the judgment 
of God, that they which commit such things are worthy of 
death. 

3. There is a wag of escaping the punishment due to our sins, 
and of being again restored to the favor of God. John iii. 16 — 
God so loved the world, that he gave his only begotten Son, 
that whosoever believeth in him should not perish, but have 
everlasting life. 

4. In order to escape the punishment due to our sins, and to 
be restored to God's favor, God will have his justice satisfied. 
Exod. xx. 5 — For I the Lord thy God am a jealous God, 
visiting the iniquity of the fathers upon the children unto 
the third and fourth generation of them that hate me. 
Deut. xxvii. 26 — Cursed be he that confirmeth not all the 
words of this law to do them. 

5. The satisfaction which God's justice requires ought to have 
been rendered by ourselves. Ezek. xviii. 4 — The soul that sin- 
neth it shall die. 

6. In the event of our being unable of ourselves to render the 
satisfaction which God's justice requires, it must be rendered by 
another. 2 Cor. v. 21 — For he hath made him to be sin for 
us who knew no sin, that we might be made the righteous- 
ness of God in him. Rom. viii. 3, 4 — For what the law could 
not do, in that it was weak through the flesh, God sending 
his own Son in the likeness of sinful flesh, and for sin, con- 
demned sin in the flesh ; that the righteousness of the law 
might be fulfilled in us. 

EXERCISES. 

What does this question admit to be true ? What do you 



28 CATECHETICAL EXERCISES. [Q. 13. 

mean by the righteous judgment of God? (a.) How do you 
prove that the judgment of God is a righteous judgment ! 
(1.) How do you prove that we deserve the punishment 
threatened against us on account of our sins ? (2.) What 
does the question ask in view of what it admits to be true ? 
What do you mean by the phrase received into favor f (b.) 
Does the answer imply that there is such a way of escape 
as that inquired after? [Pies.] How do you prove that 
there is a way of escaping the punishment due to our sins, 
and of being restored to the favor of God? (3.) What does 
the answer say God requires, in order to our escaping the 
punishment due to our sins and being restored to his favor ? 
What is the force of the expression will have? (c.) How do 
you prove, that in order to our escaping the punishment due 
to our sins and being restored to his favor, God will have 
his justice satisfied? (4.) What does the answer further 
say with respect to the satisfaction which the justice of God 
requires ? How do you prove that we ought to have ren- 
dered this satisfaction by ourselves ? (5.) How do you prove 
that in the event of our being unable of ourselves to render 
this satisfaction, it must be rendered by another? (6.) 



Q. 13. Can ice ourselves, then, make this satis- 
faction ? 

A. By no means ; but, on the contrary, we daily in- 
crease our debt. 

EXPLANATIONS. 

a. This satisfaction, the recompense required by the justice 
of God spoken of in the previous answer. 

b. Debt, the punishment we owe to divine justice on ac- 
count of our sins. 

DOCTRINES SEPARATED AND PROVED. 

1. We cannot, of ourselves, make satisfaction to the justice of 
God for our sins. Job ix. 2, 3 — But how should man be 
just with God? If he will contend with him, he cannot 
answer him one of a thousand. See also chap. xv. 14-16. 

2. We daily commit sin. Gen. vi. 5 — Every imagination 
of the thoughts of his [man's] heart was only evil con- 
tinually. Ps. xix. 12 — Who can understand his errors ? 
Rom. vii. 19. 

3. By our daily transgressions ice arc continually increasing 



Q. 14.] 



CATECHETICAL EXERCISES. 



29 



our debt, or the punishment we owe to the justice of God on 
account of our sins. Matt. vi. 12 — And forgive us our debts 
as we forgive our debtors. Bom. ii. 5 — But after thy hard- 
ness and impenitent heart, treasurest up unto thyself wrath 
against the day of wrath, and revelation of the righteous 
judgment of God. Isa. lxiv. 6. 

EXERCISES. 

What is the thirteenth question? What is meant by this 
satisfaction? (a.) What is the answer returned? How do 
you prove that we cannot, of ourselves, make satisfaction 
to the justice of God for our sins? (1.) What further is 
affirmed in the answer? What do you mean by debt? (b.) 
How do you prove that we daily commit sin ? (2.) How do 
you prove that by our daily transgressions we continually 
increase our debt or our liability to punishment on account 
of our sins ? (3.) 



Q. 14. Can there then be found, anywhere, one who 
is a mere creature, able to satisfy for us ? 

A. None; for, first, God will not punish any other 
creature for the sin which man hath committed ; and, 
further, no mere creature can sustain the burden of 
God's eternal wrath against sin, so as to deliver others 
from it. 

EXPLANATIONS. 

a. Creature, a being whose existence is derived from an- 
other. 

b. Any other creature, any one else besides man, of all 
beings who have derived their existence from another. 

c. Sustain, to bear up under. 

DOCTRINES SEPARATED AND PROVED. 

1. JVo mere creature can be found able to satisfy for our sins. 
Heb. x. 4 — For it is not possible that the blood of bulls and 
goats should take away sins. 

2. God ivill not punish any other creature than man for the 
sins which he hath committed. Ezek. xviii. 20 — The soul that 
sinneth it shall die. Gen. ii. 17 — For in the day that thou 
eatest thereof, thou shalt surely die. 

3. No mere creature is able to sustain the burden of God's 
wrath against sin so as to deliver others from it. Ps. cxxx. 3 — ■ 

3* 



30 



CATECHETICAL EXERCISES. 



[Q.15. 



If thou, Lord, sliouldest mark iniquities, 0 Lord, who shall 
stand ? Ps. xlix. 7, 8 — None of them can by any means re- 
deem his brother, nor give to God a ransom for him : For 
the redemption of their soul is precious, and it ceaseth for 
ever. 

EXERCISES. 

What kind of a being is it to which the inquiry in this 
question refers? What do you mean by creature? (a.) 
What qualification must the creature inquired about pos- 
sess ? What does the question inquire in reference to a 
mere creature possessed of the qualification specified ? 
What answer is returned to this question ? How do you 
prove that no mere creature can be found able to satisfy for 
our sins ? (1.) How many reasons are assigned for the an- 
swer returned ? What is the first ? What do you mean by 
the expression any other creature? (b.) Whose sin is it for 
which God will not punish any other creature? How do 
you prove that God will not punish any other creature than 
man for the sin which he hath committed? (2.) What is 
the second reason assigned for the answer returned ? What 
do you mean by sustain? (c.) How do you prove that no 
mere creature is able to sustain the burden of God's wrath 
against sin, so as to deliver others from it ? (3.) 



Q.15. What sort of a mediator and deliverer then 
must ioe seek for f 

A. For one who is very man, and perfectly righteous ; 
and yet more powerful than all creatures ; that is, one 
who is also very God. 

EXPLANATIONS. 

a. Mediator, one who transacts between parties at vari- 
ance, in order to bring them to an agreement. 

b. Then, seeing no mere creature is able to satisfy for us. 

c. Very man, possessed of every thing that essentially be- 
longs to human nature. 

d. Perfectly righteous, wholly conformed to the require- 
ments of God's law. 

e. Very God, possessed of ail that is essential to the na- 
ture and character of God. 



Q. 15.] CATECHETICAL EXERCISES. 



31 



DOCTRINES SEPARATED AND PROVED. 

1. Our condition as sinners is such as to render a mediator 
and deliverer necessary for us. John iii. 36 — He that believeth 
not the Son shall not see life ; bat the wrath of God abideth 
on him. Rom. iii. 19 — That every mouth may be stopped, 
and all the world become guilty before God. 

2. The mediator and deliverer which our condition requires, 
must be possessed of all that essentially belongs to the nature of 
man. Heb. ii. 14, 17 — For as much, then, as the children 
are partakers of flesh and blood, he [Christ the mediator] 
also himself likewise took part of the same ; that through 
death he might destroy him that hath the power of death, 
that is, the devil. — Wherefore in all things it behooved him 
to be made like unto his brethren, that he might be a mer- 
ciful and faithful high-priest in things pertaining to God, 
to make reconciliation for the sins of his people. 1 Cor. 
xv. 21. Eom. viii. 3. 

3. Our mediator and deliverer must also be a perfectly right- 
eous man. Heb. vii. 26 — For such a high-priest became us, 
who is holy, harmless, undefiled, separate from sinners. 
Isaiah liii. 9, 11. 

4. Our mediator and deliverer must be more powerful than all 
creatures, that is, one who is possessed of all that is essential to 
the nature and character of God. Jer. xxiii. 6 — This is his 
name whereby he shall be called, The Lord our right- 
eousness. Heb. vii. 26 — For such a high-priest became 

us, who is made higher than the heavens. Isa. vii. 14. 

Kom. ix. 5. 

2. Our mediator and deliverer must be both God and man. 1 
Tim. iii. 16 — And, without controversy, great is the mystery 
of godliness : God was manifest in the flesh. 

exercises. 

What is the fifteenth question ? What does this question 
imply? [That our condition as sinners is such as to render a 
mediator and deliverer necessary for us.] How do you prove 
that our condition is such as this question implies? (1.) 
What do you mean by a mediator? (a.) What is the force 
of the word then in this question? (6.) How many things 
does the answer specify as requisite to the mediator and de- 
liverer which our condition requires? [Three.'] What is 
the first? What do you mean by very man f (c.) How do 



32 



CATECHETICAL EXERCISES. 



[Q. 16. 



you prove that our mediator and deliverer must be very 
man, that is, possessed of all that is essential to the nature 
of man? (2.) "What is the second thing specified as requi- 
site to our mediator and deliverer ? What do you mean by 
perfectly righteous? (d.) How do you prove that our me- 
diator and deliverer must also be a perfectly righteous 
man? (3.) What is the third thing specified as being re- 
quisite to our mediator and deliverer ? W T hat is the expla- 
nation which the answer itself gives of this third requi- 
site ? What is the meaning of very God? [e.) How do you 
prove that our mediator and deliverer must be more power- 
ful than all creatures, that is, very G-od ? (4.) How many 
natures are claimed in this answer for our mediator and de- 
liverer? [Two.] What are they? [That of God and that 
of man.~\ How do you prove that our mediator and deliverer 
must be both God and man? (5.) 



VI. Lord's Day. 

§.16. Why must lie he very man, and also per- 
fectly righteous? 

A. Because the justice of God requires that the same 
human nature which hath sinned should likewise make 
satisfaction for sin ; and one who is himself a sinner can- 
not satisfy for others. 

EXPLANATIONS. 

a. Same human nature, a being possessed of all that essen- 
tially belonged to man in his original state. 

b. Cannot satisfy for others, is without the ability to make 
the amends which the justice of God requires, in order that 
others may be treated as though they had not sinned ? 

DOCTRINES SEPARATED AND PROVED. 

1. In order that God may pardon the sinner, his justice re- 
quires that the demands of the violated law should be satisfied. 
Matt. v. 17, 18 — Think not that I am come to destroy the 
law or the prophets ; I am come not to destroy, but to fulfil. 
For verily I say unto you, Till heaven and earth pass, one 
jot or one tittle shall in no wise pass from the law till all 
be fulfilled. 



Q. 17.] CATECHETICAL EXERCISES. 



t>0 



2. The justice of God requires, that as human nature hath 
sinned, so should it also render the satisfaction which is necessary 
in order that sin may be pardoned. Exod. xxxii. 83 — Who- 
soever hath sinned against me, him will I blot out of my 
book. 1 Cor. xv. 21 — For since by man came death, by man 
came also the resurrection from the dead. Rom. v. 15. 

3. One ivho is himself a sinner, cannot satisfy the demands of 
the law so as to secure the pardon of others. Heb. vii. 26, 27 
— For such a high-priest became us, who is holy, harmless, 
undefiled, separate from sinners, and made higher than the 
heavens : Who needeth not daily, as those high-priests, to 
offer up sacrifice, first for his own sins, and then for the 
people's. 1 Pet. iii. 18. Isa. liii. 11. 

EXERCISES. 

W T hat is the sixteenth question? Of how many parts 
does this question consist? [Tivo.~] What is the first ? 
[ Why m,ust he be very man ?] What reason does the answer 
assign for this part of the question? What do you mean 
by the expression the same human nature? (#.) How many 
doctrines are taught in this part of the answer? [Two,] 
What is the first? (1.) How is this doctrine proved? (1.) 
What is the second ? (2.) How do you prove this doctrine ? 
(2.) What is the second part of the general question? 
[ Why must he be perfectly righteous f] W T hat reason is 
assigned in the answer for this part of the question? What 
do you mean by the expression cannot satisfy for others ? (6.) 
How do you prove that one who is himself a sinner cannot 
satisfy for others ? (3.) 



$.17. Why must he in one person be also very 
God? 

A. That he might, by the power of his Godhead, sus- 
tain, in his human nature, the burden of God's wrath ; 
and might obtain for, and restore to us, righteousness 
and life. 

EXPLANATIONS. 

a. In one person, as a distinct individual. 

b. Godhead, the divine nature. 

c. Burden of God's wrath, the punishment of sin, which 
God's displeasure toward it requires him to inflict. 



34 



CATECHETICAL EXERCISES 



[Q. 17. 



d. Righteousness, freedom from the condemnatory sentence 
of the law. 

e. Life, the bliss of heaven, in opposition to death, the 
wages of sin. 

DOCTRINES SEPARATED AND PROVED. 

1. Our mediator must possess the natures of God and man in 
one person. Col. ii. 9 — For in him dwelleth all the fulness 
of the Godhead bodily. 

2. Our mediator sustained the burden of God's vjrath against 
cur sins. Isa. liii. 5 — But he was wounded for our trans- 
gressions, he was bruised for our iniquities ; the chastise- 
ment of our peace was upon him ; and with his stripes we 
are healed. 

3. Christ sustained the burden of God's wrath against sin in 
his human nature. 1 Pet. iii. 18 — For Christ also hath once 
suffered for sins, the just for the unjust, that he might bring 
us to God, being put to death in the nesh, but quickened by 
the spirit. 

4. The human nature of Christ, in sustaining the burden of 
God's wrath against sin, was strengthened by his divine nature. 
2 Cor. xiii. 4 — For though he was crucified through weak- 
ness, yet he liveth by the power of God. 1 Pet. iii. 18 — 
Being put to death in the flesh, but quickened by the spirit. 
Acts ii. 24. 

5. Christ by his sufferings has obtained righteousness for its. 
Jer. xxiii. 6 — This is his name whereby he shall be called, 
The Lord otjr righteousness. Chap, xxxiii. 16. 

6. Christ by his sufferings has obtained life for us. 1 John 
iv. 9 — God sent his only begotten Son into the world, that 
we might live through him. 

7. Christ by his sufferings restores righteousness to us. 2 
Cor. v. 21 — For he hath made him to be sin for us who knew 
no sin ; that we might be made the righteousness of God 
in him. 

8. Christ by his sufferings restores life to us. 2 Tim. i. 10 — 
But is now made manifest by the appearing of our Saviour 
Jesus Christ, who hath abolished death, and hath brought 
life and immortality to light through the gospel. 

exercises. 

Repeat the seventeenth question. What do you mean by 
the expression in one person? (a.) How do you prove that 



Q. 18.] 



CATECHETICAL EXERCISES. 



35 



our mediator must possess the natures of God and man in 
one person? (1.) How many reasons does the answer 
assign for what is inquired about in the question ? [Three. ] 
What is the first ? What do you mean by the burden of 
God's wrath? (c.) How do you prove that our mediator 
sustained the burden of God's wrath against sin? (2.) In 
what must the mediator sustain the burden of God's wrath? 
How do you prove that our mediator sustained the burden 
of God's wrath against sin in his human nature? (3.) By 
what must our mediator sustain in his human nature the 
burden of God's wrath ? Yv T hat do you mean by Godhead ? 
(b.) How do you prove that the human nature of Christ, 
in sustaining the burden of God's wrath against sin, was 
strengthened by his divine nature? (4.) What is the second 
reason assigned in answer to the general inquiry in the 
question? [That he might obtain for us righteousness and 
life.~\ W r hat do you mean by righteousness f (d.) What by 
life? (e.) How do you prove that Christ by his sufferings 
has obtained for us righteousness ? (5.) How do you prove 
that Christ by his sufferings has obtained for us life ? (6.) 
What is the third reason assigned in reply to the general 
inquiry in the question? [That he might restore to us right- 
eousness and life.~\ How do you prove that Christ by his suf- 
ferings restores to us righteousness? (7.) How do you 
prove that Christ by his sufferings restores to us life? (8.) 



Q. 18. Who, then, is that mediator, who is, in one 
person, both very God, and a real righteous man ? 

A. Our Lord Jesus Christ: " who of God is made unto 
us wisdom, and righteousness, and sanctification, and 
redemption." 

EXPLANATIONS. 

a. Lord, Master, Ruler, and Governor. 

b. Jesus, a Saviour. 

c. Christ, the anointed. 

d. Made, is constituted the author or source of. 

e. Wisdom, knowledge, especially such as relates to our 
lost condition as sinners, and the way of recovery through 
Jesus Christ. 

/. Sanctification, increasing purity of heart and life. 



36 



CATECHETICAL EXERCISES. 



[Q.18. 



g. Redemption, deliverance and freedom from sin and 
suffering. 

DOCTRINES SEPARATED AND PROVED. 

1. The Lord Jesus Christ is our mediator. 1 Tim. ii. 5 — 
For there is one God and one Mediator between God and 
men, the man Christ Jesus. 

2. The Lord Jesus Christ is true God. John i. 1 — In the 
beginning was the Word, and the Word was with God, and 
the Word was God. 1 John v. 20. 

3. The Lord Jesus Christ was a real man. John i. 14 — 
And the Word was made flesh and dwelt among us. 

4. The Lord Jesus Christ ivas a perfectly righteous man. 
1 Peter ii. 22 — Who did no sin, neither was guile found in 
his mouth. 

5. The Lord Jesus Christ is made of God unto us wisdom. 
Col. ii. 3 — In whom are hid all the treasures of wisdom and 
knowledge. 

6. Ths Lord Jesus Christ is made of God unto us righteous- 
ness. Kom. x. 4 — For Christ is the end of the law for righte- 
ousness to every one that believeth. 

7. The Lord Jesus Christ is made of God. unto us sanetifica- 
lion. Heb. x. 10 — By the which will we are sanctified 
through the offering of the body of Jesus Christ once for 
all. 

8. The Lord Jesus Christ is made of God unto us redemp- 
tion. Eph. i. 7 — In whom we have redemption through his 
blood. 

EXERCISES. 

What is the eighteenth question ? W r hat is the answer ? 
What is the meaning of Ijord? (a.) What of Jesus? (b.) 
What of Christ? (c.) How do you prove that the Lord 
Jesus Christ is our mediator? (1.) What are the qualifica- 
tions of this mediator, as specified in the question ? [Re 
must be true God, real man, and also perfectly righteous.] 
How do you prove that the Lord Jesus Christ is true God ? 
(2.) How do you prove that he was a real man ? (3.) How 
do you prove that he was also a perfectly righteous man '? 
(4.) What is added in the answer with respect to our Lord 
Jesus Christ ? Where is this passage of Scripture found ? 
[1 Cor. i. 30.] What is the meaning of the word made ? (d.) 
What is the first thing which Christ is said to be made of 
God unto us? What do you moan by wisdom f (e.) How 



Q. 19.] 



CATECHETICAL EXERCISES. 



37 



do you prove that Christ is made of God unto us wisdom ? 
(5.) What is the second thing which Christ is said to be 
made of God unto us ? How do you prove that Christ is 
made of God unto us righteousness? (6.) What is the 
third thing which Christ is said to have been made of God 
unto us ? What do you mean by sanctification f (/. ) How do 
you prove that Christ is made of God unto us sanctification ? 
(7.) What is the last thing which Christ is said to be made 
of God unto us? What do you mean by redemption? (g.) 
How do you prove that Christ is made of God unto us re- 
demption? (8.) 



Q. 19. Whence know est thou this? 

A. From the holy gospel, which God himself revealed 
first in Paradise, and afterward published by the patri- 
archs and prophets ; and was pleased to represent it by 
the shadows of sacrifices, and the other ceremonies of 
the law ; and lastly, has accomplished it by his only be- 
gotten Son. 

EXPLANATIONS. 

a. Gospel, good news of salvation made known in the 
Bible. 

b. Patriarchs, the principal fathers of mankind, particu- 
larly of the Jews, as Abraham, Isaac, and Jacob. 

c. Prophets, the sacred writers of the Old Testament, em- 
powered by God to teach the people and foretell* future 
events. 

d. Sacrifices, things offered to God. 

e. Ceremonies, rites used in the Jewish worship. 

/. Only begotten Son, the Lord Jesus Christ, who exclu- 
sively sustains to God a peculiar relation in many respects 
similar to that which a son sustains to his father. 

DOCTRINES SEPARATED AND PROVED. 

1. The news of a Mediator being provided is glad tidings. 
Luke ii. 10, 11 — Behold, I bring you good tidings of great 
joy, which shall be to all people. For unto you is born 
this day in the city of David, a Saviour, which is Christ the 
Lord. 

2. The tidings of a Saviour being provided were first revealed 

4 



38 



CATECHETICAL EXERCISES. 



[Q. 19. 



by God in Paradise. Gen. iii. 15 — And I will put enmity 
between thee and the woman, and between thy seed and 
her seed ; it shall bruise thy head and thou shall bruise his 
heel. 

3. The tidings of a Saviour were published by the patriarchs. 
Gen. xlix. 10 — The sceptre shall not depart from Judah, 
nor a lawgiver from between his feet, until Shiloh come, 
and unto him shall the gathering of the people be. Gen. 
xxii. 18, xxviii. 14. 

4. The tidings of a Saviour were published by the prophets. 
Acts x. 43 — To him gave all the prophets witness, that 
through his name whosoever believeth in him shall receive 
remission of sins. Heb. i. 1 — God, who at sundry times and 
in divers manners spake in time past unto the fathers by the 
prophets. Acts iii. 24 ; Rom. i. 2. 

o. The tidings of a Saviour ivere represented by the sacrifices 
and other ceremonies of the law under the Old Testament dis- 
pensation. Col. ii. 16, 17 — Let no man therefore judge you 
in meat or in drink, or in respect of an holy day, or of the 
new moon, or of the Sabbath days ; which are a shadow of 
things to come ; but the body is of Christ. Heb. x. 1 — For 
the law, having a shadow of good things to come, and not 
the very image of the things, can never with those sacrifices 
which they offered year by year continually, make the 
comers thereunto perfect. 

6. The tidings of a Saviour made known and shadowed' forth 
under the Old Testament, have been fulfilled in Christ. Acts 
xiii. 82, 33 — And we declare unto you glad tidings, how that 
the promise which was made unto the fathers, God hath 
fulfilled the same unto us their children, in that he hath 
raised up Jesus again. 

EXERCISES. 

What is the nineteenth question ? What is the answer ? 
What do you mean by gospel? (a.) How do you prove that 
the news of a mediator being provided is glad tidings? (1.) 
What is the first remark added in the answer with respect 
to this gospel? How do you prove that the tidings of a 
Saviour being provided were first revealed by God in Para- 
dise? (2.) What is the second thing added with respect to 
the gospel as the source of the information inquired after ? 
What do you mean by the patriarchs? (b.) How do you 
prove that the tidings of a Saviour were published by the 



Q. 20.] CATECHETICAL EXERCISES. 39 



patriarchs? (3.) What do you mean by the prophets? (c.) 
How do you prove that the tidings of a Saviour were pub- 
lished by the prophets ? (4.) What is the next thing added 
in the answer, with respect to the gospel referred to ? 
What do you mean by sacrifices f (d. ) What by ceremonies f 
(e.) How do you prove that the tidings of a Saviour were 
represented by the sacrifices and other ceremonies of the 
law ? (5.) What is the last thing added with respect to the 
gospel referred to ? What do you mean by the expression 
only begotten Son? (/.) How do you prove that the tidings 
of a Saviour, made known and shadowed forth under the 
Old Testament, have been fulfilled in Christ? (6.) 



VII. Lord's Day* 

Q. 20. Are all men, then, as they perished in Adam, 
saved by Christ f 

A. No ; only those who are ingrafted into him and re- 
ceive all his benefits by a true faith. 

EXPLANATIONS. 

a. Perished, lost their original righteousness, became 
alienated from God, and exposed to his everlasting wrath. 

b. Ingrafted into him,, become united to him so as in a cer- 
tain sense to constitute one with him. 

c. All his benefits, the advantages and blessings which re- 
sult from the purchase of his death. 

DOCTRINES SEPARATED AND PROVED. 

1. All men perished, thai is, fell in Adam. 1 Cor. xv. 22 — 
In Adam all die. Rom. v. 18 — By the offence of one, judg- 
ment came upon all men to condemnation. 

2. Not all tvho became sinners by Adam are saved by Christ* 
Matt. vii. 21 — Not every one that saith unto me, Lord, Lord, 
shall enter into the kingdom of heaven. Matt. vii. 13, 14 — • 
Enter ye in at the strait gate ; for wide is the gate and 
broad is the way that leadeth to destruction, and many 
there be which go in thereat : because strait is the gate 
and narrow is the way, which leadeth unto life, and few 
there be that find it. 



40 



CATECHETICAL EXERCISES. [Q. 20. 



3. Somt art saved by Christ, and they are those only who are 
his own people. Matt. i. 21 — Thou shalt call his name Jes t js ; 
for he shall save his people from their sins. Isa. liii. 11. 

4. Those who are saved by Christ are ingrafted into him, 
that is, become united to him so as in a certain sense to consti- 
tute one with him. 1 Cor. i. 30 — But of him are ye in Christ 
Jesus. 2 Cor. v. 17 — Therefore, if any man be in Christ, 
he is a new creature. 

5. Those who are saved by Christ receive all his benefits. 
1 Cor. i. 30 — But of him are ye in Christ Jesus, who of God is 
made unto us wisdom, righteousness, sanctification, and re- 
demption. 1 Cor. iii. 22, 23 — All are yours : and ye are 
Christ's : and Christ is God's. Rom. viii. 32. 

6. The reception of Christ's benefits is consequent upon our 
being ingrafted into him. Bom. viii. 32 — He that spared not 

» his own Son, but delivered him up for us all, how shall he 
not with him also freely give us all things ? 

7. Those who are saved by Christ become thus united to him 
and interested in his benefits through faith. Heb. x. 39 — But 
of them that believe to the saving of the soul. Rom. xi. 
20 — And thou standest by faith. John i. 12, iii. 16, 18, 36. 

EXERCISES. 

Repeat the twentieth question? What does this question 
admit to be true ? What is meant by perished? (a. ) How 
do you prove that all men perished in Adam ? (1.) What 
does the answer say in reply to this question ? How do you 
prove that not all who became sinners in Adam are saved 
by Christ? (2.) Who then does the answer say are saved 
by Christ ? How do you prove that some are saved by 
Christ, and they are those only who are his people? (3.) 
How many characteristics of those who are saved by Christ 
are mentioned in the answer ? [Tiro.] What is the first ? 
What do you mean by the expression ingrafted into him ? (b.) 
How do you prove that those who are saved by Christ are 
ingrafted into him ? (4.) What is the second characteristic 
of those who are saved by Christ mentioned in the answer ? 
What is the meaning of the expression all his benefits? (c.) 
How do you prove that those who are saved by Christ re- 
ceive all his benefits ? (5.) What is the relation which our 
being ingrafted into Christ, and our receiving all his bene- 
fits, sustain to each other, as set forth in this answer ? 
\The latter is consequent upon the former.'] How do you 



Q.21.] 



CATECHETICAL EXERCISES. 



41 



prove this? (6.) By what are those who are saved said to 
become thus ingrafted into Christ and receive all his bene- 
fits? How do you prove that those who are saved by- 
Christ become thus united to him, and interested in his 
benefits through faith ? (7.) 



Q.21. What is true faith? 

A. True faith is not only a certain knowledge, whereby 
I hold for truth all that God has revealed to us in his 
word, but also an assured confidence, which the Holy 
Ghost works by the gospel in my heart ; that not only to 
others, but to me also, remission of sin, everlasting right- 
eousness and salvation, are freely given by God, merely 
of grace only for the sake of Christ's merits. 

EXPLANATIONS. 

a. True faith, such a trust in God through Christ as re- 
sults m the salvation of the soul, in opposition to any faith 
that is not saving. 

b. Not only, though essential, yet in itself not sufficient 
to constitute true faith. 

c. Knowledge, correct understanding and perception of 
things. 

d. Hold for truth, receive as being in exact accordance 
with the reality of things. 

e. Assured confidence, hearty trust, such as admits of no 
doubt. 

/. Heart, the internal man which constitutes the spring 
of all our acts, made up of the understanding, will, and af- 
fections. 

g. Grace, unmerited favor. 

h. Christ's merits, the virtue or efficacy belonging to the 
sufferings and death of Christ. 

DOCTRINES SEPARATED AND PROVED. 

1. True faith includes in it a certain knowledge. John xviL 
3 — And this is life eternal, that they might know thee, tho 
only true God, and Jesus Christ, whom thou hast sent. 
Heb. xi. 3 — Through faith we understand that the worlds 
were framed by the word of God. John vi. 69; Heb. xi. 6. 

4* 



42 



CATECHETICAL EXERCISES. 



[Q.21. 



2. The object of the knowledge embraced in the idea of true 
faith is all that God hath revealed in his word. Acts xxiv. 
14 — Believing all things which are written in the law and 
in the prophets. 

3. This knowledge is not of itself sufficient to constitute true 
faith. Luke viii. 13 — They on the rock are they which, 
when they hear, receive the word with joy ; and these have 
no root, which for a while believe, and in time of tempta- 
tion fall away. James ii. 19 ; Rom. ii. 18-20. 

4. True faith also includes in it confidence, trust. Eph. iii. 
12 — In whom we have boldness and access with confidence 
by the faith of him. Heb. iii. 6, xi. 1 ; Rom. iv. 20, 21. 

5. The confidence included in true faith is an assured, that u y 
hearty confidence. Acts viii. 37 — If thou believest with all 
thine heart, thou mayest. 

6. True faith is produced in the heart by the Holy Ghost. 

Gal. v. 22— But the fruit of the Spirit is faith. 2 Cor. 

iv. 13 ; John iii. 5 ; Matt. xvi. 17. 

7. The Holy Ghost produces faith in the heart by means of 
the gospel. Rom. x. 17 — So then faith cometh by hearing, 
and hearing by the word of God. Rom. i. 16 ; 1 Cor. i. 21 ; 
Acts xvi. 14. 

8. True faith trusts the promises of God not with reference to 
others simply, but with a special reference to ourselves. Acts, 
xvi. 30, 31 — Sirs, what must I do to be saved ? And they 
said, Believe on the Lord Jesus Christ, and thou shalt be 
saved. 2 Tim. iv. 8 — Henceforth there is laid up for me a 
crown of righteousness, which the Lord, the righteous 
Judge, shall give me at that day : and not to me only, but 
unto ail them also that love his appearing. 

9. True faith secures the remission of sins. Acts x. 43 — To 
him gave all the prophets witness, that through his name 
whosoever believeth in him shall receive remission of sins. 
Matt. ix. 2. 

10. True faith secures everlasting righteousness. Rom. x. 10 
— For with the heart man believeth unto righteousness. 
Phil. iii. 9 — iVnd be found in him, not having my own righte- 
ousness, which is of the law ; but that which is through 
the faith of Christ, the righteousness which is of God by 
faith. 

11. True faith secures salvation. Rom. x. 9 — If thou shalt 
confess with thy mouth the Lord Jesus, and shalt believe 



Q.2L] 



CATECHETICAL EXERCISES. 



43 



in thine heart that God hath raised him from the dead, 
thou shalt be saved. 

12. God confers the benefits secured by faith freely. Rom. 
iii. 24 — Being justified freely by his grace. Rom. viii. 82 — 
How shall he not with him also freely give us all things ? 

13. The benefits secured by faith are conferred merely of 
grace. Eph. ii. 8 — By grace are ye saved through faith. 
Rom. iii. 24. 

14. The benefits secured by faith arc conferred only for the 
sake of Christ's merits. Eph. i. 7 — In whom [Christ] we 
have redemption through his blood, the forgiveness of sins, 
according to the riches of his grace. Col. i. 14 ; Gal. ii. 20. 

EXERCISES. 

What is the twenty-first question ? What do you mean 
by true faith? (a.) What is the first thing included in true 
faith as specified in the answer? What do you mean by 
knowledge? (c.) How do you prove that true faith includes 
in it a certain knowledge? (1.) How is the object of this 
knowledge expressed ? What do you mean by the phrase 
hold for truth? (d.) How do you prove that the object of 
knowledge embraced in the idea of true faith is all that 
God has revealed in his word ? (2.) What is the force of 
the expression not only in the commencement of this part 
of the answer? (b.) How do you prove that the knowledge 
referred to is not of itself sufficient to constitute true faith ? 
(3.) What, in addition to the knowledge already spoken 
of, is included in true faith ? How do you prove that true 
faith includes in it confidence also ? (4.) What kind of a 
confidence is that included in true faith ? What do you mean 
by assured confidence? (e.) How do prove that the confi- 
dence included in true faith is an assured, that is, a hearty 
confidence? (5.) What is further added with respect to 
this confidence? Who is meant by the expression heart? 
(f.) How do you prove that true faith is produced in the 
heart by the Holy Ghost? (6.) By what does the Holy 
Ghost produce this faith in the heart ? How do you prove 
that the Holy Ghost produces faith in the heart by means 
of the gospel? (7.) Upon whom are those things conferred 
with respect to which this confidence is exercised ? How 
do you prove that true faith trusts the promises of God, 
not with reference to others simply, but with a special re- 
ference to ourselves? (8.) What is the first thing with 



44 CATECHETICAL EXERCISES. [Q, 22. 

respect to which this confidence is exercised? How do 
you prove that true faith secures the remission of sin? 
(9.) What is the second thing with respect to which this 
confidence is exercised ? Eow do you prove that true faith 
secures everlasting righteousness ? (10.) What is the third 
thing with respect to which this confidence is exercised? 
How do you prove that true faith secures salvation? (11.) 
In what manner are the benefits secured by true faith con- 
ferred upon us ? How do you prove that God confers the 
benefits secured by faith freely ? (12.) What do you mean 
by grace ? (g.) How do you prove that the benefits secured 
by faith are conferred merely of grace ? (13.) What do 
you mean by Christ's merits / (/*.) How do you prove that 
the benefits secured by faith are conferred only for the 
sake of Christ's merits ? (1-i.j 



Q. 22. What is, then, ueeesmry for a Christian to 

believe ? 

A. All things promised us in the gospel, which the 
articles of our Catholic undoubted Christian faith briefly 
teach us. 

EXPLANATIONS. 

a. Christian, a professor of the religion of Christ. 

b. Promised, set forth as benefits to be conferred. 

c. Articles, points of faith, or short and distinct sen- 
tences, each embodying some prominent religious truth. 

d. Catholic, universal or general. 

e. Undoubted, the truth of which is so manifest as to ad- 
mit of no question. 

/. Christian faith, the system of religious truths held by 
the Christian Church. 

DOCTRINES SEPARATED AND PROVED. 

1. There are certain things necessary for a Christian to be- 
lieve. Phil. i. 29 — For unto you it is given in the behalf of 
Christ, not only to believe on him. but also to suffer for his 
sake. John xx. 31 — But these are written that ye might 
believe that Jesus is the Christ, the Son of God. 

2. The Christian must believe all things promised in the gos- 
pel. Mark i. 15 — Repent ye, and believe the gospel. Mark 
xvi. 15, 16 — Go ye into all the world and preach the gospel 



q. 23.] 



CATECHETICAL EXERCISES. 



45 



to every creature. He that believeth, and is baptized, 
shall be saved ; but he that believeth not, shall be damned. 
Matt, xxviii. 19, 20. 

EXERCISES. 

What is the subject of inquiry in this question? [The 
things necessary for a Christian to believe.'] What do you 
mean by a Christian? (a.) How do you prove that there 
are certain things necessary for a Christian to believe ? (1.) 
What does the answer say these things are ? What do you 
mean by promised? (6.) How do you prove that the Chris- 
tian must believe all things promised in the gospel ? (2.) 
What does the answer add with respect to these things ? 
What do you mean by articles ? What by the word Catholic ? 
(d.) What by undoubted? (e.) What by the expression 
Christian faith ? (/.) 



Q. 23. What are these articles ? 

A I. I believe in God, the Father Almighty, maker 
of heaven and earth : 

II. And in Jesus Christ, his only begotten Son, our 
Lord : 

III. Who was conceived by the Holy Ghost, born of 
the Virgin Mary i 

IV. Suffered under Pontius Pilate ; was crucified, 
dead and buried : He descended into hell : 

V. The third day he rose from the dead : 

VI. He ascended into heaven, and sitteth at the right 
hand of God, the Father Almighty : 

VII. From thence he shall come to judge the quick 
and the dead : 

VIII. I believe in the Holy Ghost : 

IX. I believe in the Holy Catholic Church : the com- 
munion of saints : 

X. The forgiveness of sins : 

XI. The resurrection of the body : 

XII. And the life everlasting. Amen. 

EXERCISES. 

What is the twenty-third question ? How many articles 
are given in the answer? What is the first ? What is the 



46 CATECHETICAL EXERCISES. [Q.24. 

second ? What the third ? What the fourth ? What the 

fifth? What the sixth? What the seventh? What the 

eighth ? What the ninth ? What the tenth ? What the 
eleventh ? What the twelfth ? 



VIII. Lord's Day. 

Q. 24. How are these articles divided ? 

A. Into three parts ; the first is of God the Father, 
and our creation ; the second of God the Son, and our 
redemption ; the third of God the Holy Ghost, and our 
sanctification. 

EXPLANATIONS. 

a. Is, treats ; discourses. 

b. God the Father, the first person in the Godhead. 

c. Creation, being made at first out of nothing. 

d. God the Son. the second person in the Godhead. 

e. God the Holy Ghost, the third person in the Godhead. 

DOCTRINES SEPARATED AND PROVED. 

1. God the Father is our Creator. Mai. ii. 10 — Have we 
not all one father? hath not one God created us? Gen. i. 
27 — God created man in his own image. 

2. God the Son is our Redeemer. Gal. iii. 13 — Christ hath 
redeemed us from the curse of the law, being made a curse 
for us. 1 Pet. i. 18, 19 — Ye were not redeemed with cor- 
ruptible things, as silver and gold ; but with the pre- 

cious blood of Christ. Rom. iii. 24, 25. 

3. God the Holy Ghost is our Sanctifier. Rom. xv. 16 — 
That I should be the minister of Jesus Christ to the Gen- 
tiles, ministering the gospel of God, that the offering up of 
the Gentiles might be acceptable, being sanctified by the 
Holy Ghost. 1 Cor. vi. 11 — And such were some of you: 
but ye are washed, but ye are sanctified, but ye are justi- 
fied in the name of the Lord Jesus, and by the Spirit of 
our God. 1 Pet. i. 21, 22. 

EXERCISES. 

Repeat the twenty-fourth question. What is the answer 
to the question ? What is the first ? What is the meaning 



Q.25.] 



CATECHETICAL EXERCISES. 



47 



of is in this connection? (a.) Whom do you understand 
by God the Father? (b.) "What do you mean by creation? 
(c.) How do you prove that God the Father is our creator? 
(1.) What articles belong to this part ? [The first only. ~\ 
Of what does the second part treat ? Whom do you mean 
by God the Son? (d.) How you prove that God the Son is 
our Kedeemer ? (2.) What articles belong to this part? 
[From the second to the seventh inclusive.'] Of what does the 
third part treat? Whom do you mean by God the Holy 
Ghost? (e.) How do you prove that God the Holy Ghost is 
our sanctifier? (3.) What articles belong to this part? 
[From the eighth to the twelfth inclusive.'] 



$.25. Since there is only hut one divine essence , 
vfliy speakest thou of the Father, Son, and Holy 
Ghost? 

A. Because God hath so revealed himself in his word 
that these three distinct persons are the one only true 
and eternal God. 

EXPLANATIONS. 

a. Divine essence, peculiar nature of the Godhead ; that 
which makes him to be what he is. 

b. Distinct, separate ; different from each other. 

c. Persons, complete, intelligent, and individual subsist- 
ences. 

d. True, possessed of every thing that is essential to the 
divine nature. 

DOCTRINES SEPARATED AND PROVED. 

1. There is only one divine essence or God. 1 Cor. viii. 4 
— There is none other God but one. Deut. vi. 4 — Hear, 0 
Israel : the Lord our God is one Lord. 

2. There are three persons in the Godhead, Father, Son, and 
Holy Ghost. Matt, xxviii. 19 — Go ye, therefore, and teach 
all nations, baptizing them in the name of the Father, and 
of the Son, and of the Holy Ghost. Matt. iii. 16, 17; Gen. 
i. 26 ; Isa. xlviii. 16, and lxi. 1. 

3. These three persons are distinct from each other. John 
v. 32 — There is another that beareth witness of me ; and 1 
know that the witness which he witnesseth of me is true. 



48 CATECHETICAL EXERCISES. [Q.26. 

John xiv. 16, 17 — And I will pray the Father, and he shall 
give you another Comforter, that he may abide with you for 
ever ; even the Spirit of truth. 

4. The Father is God. John i. 18 — No man hath seen 
God at any time ; the only begotten Son, which is in the 
bosom of the Father, he hath declared him. 

5. The Son is God. Heb. i. 8 — But nnto the son he saith, 
Thy throne, 0 God, is for ever and ever. 

6. The Holy Ghost is God. Acts v. 3, 4— Why hath Satan 

filled thine heart to lie to the Holy Ghost Thou hast not 

lied unto men ; but unto God. 

7. These three persons constitute but one only true and eternal 
God. 1 John v. 7 — For there are three that bear record in 
heaven, the Father, the Word, and the Holy Ghost; and 
these three are one. John x. 30 — I and my Father are one. 

EXERCISES. 

What does this question admit to be true ? What do you 
mean by divine essmp&$ (a.) How do you prove that there 
is only one divine essence or God? (1.) What does the 
question ask in view of what it admits to be true ? What 
is the answer returned to this question ? How do you 
prove that there are three persons in the Godhead, the 
Father, Son, and Holy Ghost ? (2.) What is the first thing 
here affirmed of these persons ? What do you mean by dis- 
tract? (b.) What by persons ? (c.) How do you prove that 
these three persons are distinct from each other ? (3.) 
What is further affirmed of these three persons ? What do 
you mean by true ? (d.) How do you prove that the Father 
is God? (4.) How do you prove that the Son is God? (5.) 
How do you prove that the Holy Ghost is God? (6.) How 
do you prove that these three persons constitute but one 
only true and eternal God ? (7.) 



IX. Lord's Day. 

©f #0ir % Jh%. 

Q. 26. What uelievest thou when thou sayest, H I 
believe in God the. Father Almighty , maker of Heaven 
and Earth r 



Q. 26.] CATECHETICAL EXERCISES. 49 



A. That the eternal Father of our Lord Jesus Christ, 
(who of nothing made heaven and earth, with all that is 
in them, who likewise upholds and governs the same 
by his eternal counsel and providence,) is for the sake 
of Christ his Son, my God and my Father ; on whom I 
I rely so entirely, that I have no doubt but he will pro- 
vide me with all things necessary for soul and body: 
and further, that he will make whatever evils he sends 
upon me in this valley of tears, turn out to my advan- 
tage ; for he is able to do it, being Almighty fiod, and 
willing, being a faithful Father. 

EXPLANATIONS. 

a. Eternal Father of our Lord Jesus Christ, sustaining to 
the Lord Jesus Christ from all eternity, a peculiar relation, 
in many respects similar to that of a father to a son. 

b. Heaven and earth, this world, together with the illimit- 
able space with which it is surrounded. 

e. Upholds, preserves in being. 

d. Governs, directs to certain and determinate ends. 

e. Eternal counsel, purpose formed from all eternity. 
/. Providence, care over created beings. 

g. Rely so entirely, trust in with such a degree of confi= 
deuce as to exclude all doubt. 

h. Evils, the trials and afflictions, both temporal and 
spiritual, incident to the present life. 

i. This valley of tears, the present world, so called be- 
cause it is to the Christian especially a place of trouble and 
difficulty with respect to that in which his heart is most 
interested. 

j. Advantage, interest and profit, both temporal and spi- 
ritual. 

k. Almighty, possessed of unlimited power. 
I. Faithful Father, true to his promises and to his charac- 
ter as a kind parent. 

DOCTRINES SEPARATED AND PROVED. 

1. God is the Father of our Lord Jesus Christ. Eph. i. 8 — 
Blessed be the God and Father of our Lord Jesus Christ. 

2. God made heaven and earth, with all that is in them, that 
is, all things in existence. Acts iv. 24 — Lord, thou art God, 
which hast made heaven, and earth, and the sea, and all 

d 5 



50 CATECHETICAL EXERCISES, [Q.26. 

that in them is. Jer. xxxii. 17 — Ah, Lord God! behold 
thou hast made the heavens and the earth by thy great 
power and stretched out arm, and there is nothing too hard 
for thee. Gen. i. 1, 2 ; Ps. xxxiii. 6 ; Neh. ix. 6. 

3. God made all things of nothing. Heb. xi. 3 — Through 
faith we understand that the worlds were framed by the 
word of God ; so that things which are seen were not made 
of things which do appear. 

4. God upholds, that is f preserves all things. Heb. i. 3 — 
* And upholding all things by the word of his power. Neh. 

ix. 6 — Thou, even thou, art Lord alone; thou hast made 
heaven, the heaven of heavens, with all their host, the earth, 
and all things that are therein, the seas and all that is 
therein, and thou preservest them all. 

5. God governs all things. Ps. ciii. 19 — His kingdom 
ruleth over all. Matt. x. 29. 

6. God upholds and governs all things by his counsel or pur- 
pose, and providence. Eph. i. 11 — According to the purpose 
of him who worketh all things after the counsel of his own 
will. 

7. The counsel or purpose of God by which he upholds and 
governs all things, is eternal. Eph. iii. 11 — According to the 
eternal purpose which he purposed in Christ Jesus our 
Lord. Acts ii. 23, iv. 28. 

8. God is our God and Father. John xx. 17 — Go to my 
brethren and say unto them, I ascend unto my Father and 
your Father, and to my God and your God. 1 John iii. 1 ; 
John i. 12 ; Bom. viii. 15 ; Eph. iv. 6. 

9. God is our God and Father for the sake of Christ his 
Son. Gal. iii. 26 — For ye are all the children of God by 
faith in Christ Jesus. Eph. i. 5 — Having predestinated us 
unto the adoption of children by Jesus Christ to himself, 
according to the good pleasure of his will. Gal. iv. 5-7. 

10. We should exercise an univavering trust and confidence in 
God. Job xiii. 15 — Though he slay me, yet will I trust in 
him. 1 Tim. iv. 10 — Because we trust in the living God. 

11. We should trust in God for all that is necessary for soul 
and body. 1 Pet. v. 7 — Casting all your care upon him ; 
.for he careth for you. Ps. Iv. 22 — Cast thy burden upon 
the Lord, and he shall sustain thee ; he shall never suffer 
the righteous to be moved. Matt. vi. 26 ; Luke xii. 22. 

12. We are subject to trials and afflictions in the present life. 
John xvi. 33 — In the world ye shall have tribulation. 



q.26.] 



CATECHETICAL EXERCISES. 



51 



13. We should trust in God, that he will cause all our trials 
and afflictions to turn out to our advantage. Heb. xii. 10, 11 
— For they verily for a few days chastened us after their own 
pleasure ; but he for our profit, that we might be partakers 
of holiness. Now, no chastening for the present seemeth 
to be joyous but grievous; nevertheless, afterward it yield- 
eth the peaceable fruit of righteousness unto them which, 
are exercised thereby. Rom. viii. 28 ; 2 Cor. iv. 17. 

14. God is Almighty, and therefore able to effect the object 
of our trust. Ps. cxv. 3 — But our God is in the heavens ; 
he hath done whatsoever he hath pleased. Ps. cxxxv. 6 — 
Whatsoever the Lord pleased, that did he in heaven and in 
earth, in the seas and all deep places. 

15. God is a faithful Father, and therefore willing to effect 
the object of our trust. Ps. ciii. 13 — Like as a father pitieth 
his children, so the Lord pitieth them that fear him. Matt, 
vii. 11 — If ye then being evil, know how to give good gifts 
unto your children, how much more shall your Father which 
is in heaven give good things to them that ask him ? Lsa. 
xlix. 15, 16 ; Rom. x. 12. 

EXERCISES. 

What is the twenty-sixth question ? What is God said to 
be in the first part of the answer ? What do you mean by 
the expression eternal Father of our Lord Jesus Christ? (a.) 
How do you prove that God is the Father of our Lord Jesus 
Christ? (1.) What is God said to have made? What do 
you mean by the expression heaven and earth? (b.) How 
do you prove that God made heaven and earth, with all 
that is in them? (2.) Of what did God make all things ? 
How do you prove that God made all things of nothing ? 
(3.) What does the answer add with respect to God in re- 
ference to the things he has made ? What is meant by up- 
holds ? (c.) How do you prove that God upholds all things ? 
(4.) What do you mean by the word govern s? (d.) How 
do you prove that God governs all things ? (5.) By what 
does God uphold and govern all things ? What do you 
Sfean by his eternal counsel ? (e.) What by providence ? (/.) 
How do you prove that God upholds all things by his coun- 
sel or purpose ? (6.) How do you prove that the counsel 
or purpose of God, by which he upholds and governs all 
things, is eternal ? (7.) What relation does the answer say 
God sustains to you ? How do you prove that God is your 



52 



CATECHETICAL EXERCISES. 



[Q. 27. 



God and Father? (8.) For whose sake is God your God 
and Father ? How do you prove that God is your God and 
Father for the sake of Christ? (9.) What is the state of 
mind ascribed in the answer to you in reference to God as 
your God and Father in Christ ? What do you mean by the 
expression rely so entirely? (g.) How do you prove that 
you should exercise such a trust and confidence in God ? 
(10.) What is the first thing mentioned in the answer in 
reference to which you should exercise this trust in God ? 
How do you prove that you should trust in God for all that 
is necessary for soul and body? (11.) What is the next 
thing specified in the answer with respect to which you 
should trust in God? What do you mean by emlsf \h.) 
What by the expression this valley of tears? (•*.') How do 
you prove that you are subject to trials and difficulties in 
the present world ? (12.) What will God make these evils 
do? What do you mean by advantage? (j.) How do you 
prove that you should trust in God that he will cause all 
your trials and afflictions to turn out to your advantage? 
(13.) What is the first ground of your trust in God as 
stated in the answer? What do you mean by Almighty? 
(k.) How do you prove that God is Almighty, and there- 
fore able to effect the object of your trust ? (14.) What is 
the second ground of your trust in God as stated in the an- 
swer ? Yv T hat do you mean by the expression faithful Father ? 
(L) How do you prove that God is a faithful Father, and 
therefore willing to effect the object of your trust? (15.) 



X. Lord's Day. 

Q, 27. What dost thou mean by the providence of 
God? 

A. The Almighty and everywhere present power of 
God; whereby, as it were by his hand, he upholds am} 
governs heaven, earth, and all creatures : so that herfts 
and grass, rain and drought, fruitful and barren years, 
meat and drink, health and sickness, riches and poverty, 
yea all things, come not by chance, but by his Fatherly 
hand. 



q.27.] 



CATECHETICAL EXERCISES. 



5S 



EXPLANATIONS. 

a. Everywhere present, exerted throughout the whole uni- 
verse. 

b. Power of God, influence or energy of the Deity. 

c. As it were by his hand, with the same facility and effect 
as if he were possessed of a hand and exerted his power by 
means of it. 

d. Herbs and grass, every species of vegetables. 

e. Rain, the moisture that falls from the clouds. 
/. Drought, want of rain. 

g, Fruitful years, seasons of plenty. 

h. Barren years, seasons of scarcity and want. 
i Meat and drink, the necessaries of life. 

j. Health, that state of the body in which all its various 
organs perform their proper functions. 

Jc. Sickness, diseased or disordered state of the body. 

I, Riches, the possession of this world's goods in great 
abundance. 

m. Poverty, the want of the good things of this world, 
n. By chance, resulting from mere accident. 

0. Fatherly hand, the parental power by which he con- 
trols all his creatures. 

DOCTRINES SEPARATED AND PROVED. 

1. God exerts a power over all that he has made, by which he 
upholds and governs them. Acts xvii. 25, 26, and 28 — He 
giveth to all life, and breath, and all things : and hath 
made of one blood all nations of men for to dwell on all the 
face of the earth, and hath determined the times before ap- 
pointed and the bounds of their habitation; For in him 

we live, and move, and have our being. Isa. xl. 12 — Who 
hath measured the waters in the hollow of his hand, and 
meted out heaven with a span, and comprehended the dust 
of the earth in a measure, and weighed the mountains in 
scales and the hills in a balance ? Heb. i. 3. 

2. The poiver by which God upholds and governs all things 
is almighty. Ps. lxxxix. 13 — Thou hast a mighty arm : strong 
is thy hand and high is thy right hand. Isa. xl. 26 — Lift 
up your eyes on high, and behold who hath created these 
things, that bringeth out their host by number ; he calleth 
them all by names, by the greatness of his might, for that 
he is strong in power ; not one faileth. 

5* 



54 



CATECHETICAL EXERCISES. 



[Q.27. 



3. Tlie power by which God upholds and governs all things 
is everywhere present. Ps. cxxxix. 7-10 — Whither shall I go 
from thy Spirit ? or whither shall I flee from thy presence ? 
If I ascend up into heaven, thou art there ; if I make my 
bed in hell, behold thou art there. If I take the wings of 
the morning, and dwell in the uttermost parts of the sea, 
even there shall thy hand lead me and thy right hand shall 
hold me. Acts xvii. 27 — Though he be not far from every 
one of us. 

4. Herbs and grass, rain and drought, fruitful and barren 
years, meat and drink, are all controlled by God's Providence. 
Ps. civ. 13-16 — He watereth the hills from his chambers ; 
the earth is satisfied with the fruit of thy works. He 
causeth the grass to grow for the cattle, and herb for the 
service of man : that he may bring forth food out of the 
earth ; and wine that maketh glad the heart of man, and 
oil to make his face to shine, and bread which strengthened 
man's heart. The trees of the Lord are full of sap ; the 
cedars of Lebanon which he hath planted. Acts xiv. 17 — 
Nevertheless he left not himself without witness, in that he 
did good, and gave us rain from heaven, and fruitful sea- 
sons, filling our hearts with food and gladness. Jer. v. 24; 
Zech. x. 1. 

5. Health and sickness are controlled by God's Providence. 
Ex. xv. 26 — I am the Lord that healeth thee. Job v. 18, 19 
— For he maketh sore, and bindeth up : he woundeth, and 
his hands make whole. He shall deliver thee in six troubles ; 
yea, in seven there shall no evil touch thee. Ps. ciii. 3 ; 
Job i. 21. 

6. Riches and poverty are controlled by Gods Providence. 
1 Sam. ii. 7 — The Lord maketh poor, and maketh rich : he 
bringeth low and lifteth up. Prov. xxii. 2 — The rich and 
poor meet together : the Lord is the maker of them all. 

7. God so controls all things that nothing takes place by 
chance, but every thing is ordered by his controlling power. 
Lam. iii. 37, 38 — Who is he that saith and it cometh to pass, 
when the Lord commandeth it not ? Out of the mouth of 
the Most High proceedeth not evil and good ? Isa. xlv. 6, 
7 — I am the Lord, and there is none else. I form the light, 
and create darkness : I make peace, and create evil : I the 
Lord do all these things. Matt. x. 29, 30, 31 — Are not two 
sparrows sold for a farthing ? and one of them shall not 
fall on the ground without your Father. But the very 



Q.28.] 



CATECHETICAL EXERCISES. 



55 



hairs of your head are all numbered. Fear ye not, there- 
fore, ye are of more value than many sparrows. Eph. i. 11. 

EXEKCISES. 

Repeat the twenty-seventh question. How does the an- 
swer designate this providence ? What do you mean by 
the power of God ? (b.) What does the answer say he ac- 
complished by this power ? What do you mean by the ex- 
pression as it were by his hand? (c.) How do you prove 
that God exerts a power over all these things, by which he 
upholds and governs them? (1.) What properties are as- 
cribed to this power in the first part of the answer? How 
do you prove that the power by which God upholds and 
governs all things is almighty? (2.) What do you mean 
by everywhere present? (a.) How do you prove that the 
power by which God upholds and governs all things is 
everywhere present? (3.) What particular results are de- 
signated in the answer as flowing from God's exerting this 
power ? What do you mean by herbs and grass? (d.) What 
by rain? (e.) What by drought? (/.) What by fruitful 
years? (g.) What by barren years? (h.) What by meat 
and drink? (I) How do you prove that herbs and grass, 
rain and drought, fruitful and barren years, meat and drink, 
are all controlled by God's providence ? (4.) What do you 
mean by health ? (j.) What by sickness ? (k.) How do you 
prove that health and sickness are controlled by God's pro- 
vidence? (5.) What do you mean by riches? (Z.) What 
by poverty? (m.) How do you prove that riches and po- 
verty are controlled by God's providence? (6.) What is 
the meaning of the expression by chance ? (n. ) What do 
you understand by his Fatherly hand? (o.) How do you 
prove that God so controls all things that nothing takes 
place by chance, but every thing is ordered by his con- 
trolling power? (7.) 



Q.2S. What advantage is it to us to know that 
God has created, and by his providence doth still up- 
hold all things f 

A. That we may be patient in adversity ; thankful in 
prosperity : and that in all things, which may hereafter 
befall us, we place our firm trust in our faithful God and 



66 



CATECHETICAL EXERCISE? 



Father, that nothing shall separate us from his love ; 
since all creatures are so in his hand that without his 
will they cannot so much as move. 

EXPLANATIONS. 

a. Patient, enduring afflictions without murmuring or 
fretfulness. 

b. Adversity, seasons which are marked by afflictions or 
misfortunes. 

c. Thankful, impressed with a sense of favors received, 
and ready to acknowledge them. 

d. Prosperity, seasons when special mercies are enjoyed, 
or all things succeed according to our wishes. 

e. Firm trust, a reliance or resting of the mind on the 
fidelity of God, so as not to be easily shaken or moved. 

/. Love, benevolence or desire for our welfare. 

DOCTRINES SEPARATED AND PROVED. 

1. We should be patient in adversity. Job i. 21- — Naked 
came I out of my mother's womb, and naked shall I return 
thither: the Lord gave, and the Lord hath taken away; 
blessed be the name of the Lord. Ps. xxxix. 9 — I was 
dumb, I opened not my mouth ; because thou didst it. 
Rom. v. 3 ; James i. 3. 

2. We should be thankful in prosperity. Deut. viii. 10 — 
When thou hast eaten and art full, then thou shalt bless 
the Lord thy God for the good land which he hath given 
thee. 1 Thess. v. 18 — In every thing give thanks ; for this 
is the will of God in Christ Jesus concerning you. 

3. We should exercise a firm trust in God tuith respect to all 
things that may befall us. 2 Cor. i. 10 — In whom we trust 
that he will yet deliver us. Ps. lii. 8 — I trust in the mercy 
of God for ever and ever. 2 Sam. xxii. 3 — The God of my 
rock ; in him will I trust. Rom. v. 4-6. 

4. Nothing shall separate us from the love of God. Rom. 
viii. 35, 38, 39 — Who shall separate us from the love of 
Christ ? shall tribulation, or distress, or persecution, or fa- 
mine, or nakedness, or peril, or sword ? For I am per- 
suaded that neither death, nor life, nor angels, nor princi- 
palities, nor powers, nor things present, nor things to come, 
nor height, nor depth, nor any other creature, shall be able 
to separate us from the love of God which is in Christ Jesus 
our Lord, 



Q. 29,] CATECHETICAL EXERCISES, 57 

5. All creatures are so in the hands of God that without his 
will they cannot so much as move. Acts xvii. 28 — For in him 
we live, and move, and have our being. Matt. x. 29 and 
30 — Are not two sparrows sold for a farthing ? and one of 
them shall not fall on the ground without your Father. But 
the very hairs of your head are all numbered. Prov. xxi. 
1 ; Job i. 12 and ii. 6 ; Matt. viii. 31. 

EXERCISES. 

What is taken for granted in the twenty-eighth question ? 
What does the question inquire in reference to the fact that 
God has created and doth still uphold all things ? How 
many advantages are particularized in the answer ? [Three. ] 
What is the first? What do you mean by patient? (a.) 
What by adversity? (b.) How do you prove that we should 
be patient in adversity? (1.) - What is the second advan- 
tage specified in the answer? What do you mean by thank- 
ful? (c.) What by prosperity? (d.) How do you prove 
that we should be thankful in prosperity? (2.) What is 
the third advantage specified in the answer ? What do you 
mean by the expression firm trust ? (e.) How do you prove 
that we should exercise a firm trust in God with respect to 
all things that may befall us? (8.) With respect to what 
is this trust exercised in God ? W r hat do you mean by his 
love? (/.) How do you prove that nothing shall separate 
us from the love of God? (4.) What is the ground of this 
trust in God, as specified in the answer ? How do you 
prove that all creatures are so in the hands of God, that 
without his will they cannot so much as move ? (5.) 



XI. Lord's Day. 

®f fob % Son. 

Q. 29. Why is the Son of God called Jesus, that is f 
a Saviour? 

A. Because he saveth us, and delivereth us from our 
gins ; and likewise, because we ought not to seek, neither 
can find salvation in any other. 



58 



CATECHETICAL EXERCISES, 



[Q, 30. 



EXPLANATIONS. 

a> Son of God, the Lord Jesus Christ, who sustains a pe- 
culiar relation to God, in many respects resembling that of 
a son to a father. 

b. Salvation, complete deliverance from sin, and restora- 
tion to the favor and friendship of God. 

DOCTRINES SEPARATED AND PROVED. 

1. The Lord Jesus Christ saveth us from sin. Matt. i. 21 
— -And thou shalt call his name Jesus ; for he shall save his 
people from their sins. Heb. vii. 25. 

2. We ought not to seek salvation in any other than in the 
Lord Jesus Christ. 1 Cor. iii. 11 — For other foundation can 
no man lay than that is laid, which is Jesus Christ. Matt, 
x. 37 — He that loveth father or mother more than me, is 
not worthy of me. 

3. Salvation cannot be found in any other than in the Lord 
Jesus Christ. Acts iv. 12 — Neither is there salvation in any 
other ; for there is none other name under heaven given 
among men whereby we must be saved ? 

exercises. 

What is the twenty-ninth question ? Whom you do mean 
by the Son of God? (a.) What is the answer returned to 
this question ? How many reasons does this answer assign 
for the fact inquired about in the question ? [Two.~\ What 
is the first? How do you prove that the Lord Jesus Christ 
saves us from our sins? (1.) What is the second reason 
assigned for the fact inquired about in the question ? What 
do you mean by salvation? (b.) How do you prove that 
we ought not to seek salvation in any other than the Lord 
Jesus Christ? (2.) How do you prove that we cannot find 
salvation in any other than in the Lord Jesus Christ? (3.) 



Q. 30. Do such, then, believe in Jesus the only Sa- 
viour, who seek their salvation and happiness of saints, 
of themselves, or anywhere else ? 

A. They do not; for though they boast of him in 
words, yet in deeds they deny Jesus, the only deliverer 
and Saviour: for one of these two things must be true, 



Q. 30.] CATECHETICAL EXERCISES, 



59 



that either Jesus is not a complete Saviour, or that they, 
who by a true faith receive this Saviour, must find all 
things in him necessary to their salvation. 

EXPLANATIONS. 

a. Happiness, that state of mind in which it is free from 
every thing that interferes with our enjoyment. 

b. Saints, the blessed in heaven, especially those ca- 
nonized by the Church of Rome. 

c. Complete Saviour, one who is in every way qualified to 
effect the deliverance our condition requires. 

d. Receive, to embrace in the exercise of an unwavering 
confidence. 

DOCTRINES SEPARATED AND PROVED. 

1. There are those who trust in the saints ; or in the piety of 
their forefathers for salvation. Isa. lxii. 16 — Doubtless, thou 
art our Father, though Abraham be ignorant of us, and 
Israel acknowledge us not. John viii. 38 and 39 — We be 
Abraham's seed. Abraham is our father. 

2. There are those who trust in themselves for salvation. 
Luke xviii. 11 and 12 — The Pharisee stood and prayed thus 
with himself : God, I thank thee that I am not as other 
men are, extortioners, unjust, adulterers, or even as this 
publican. I fast twice in the week, I give tithes of all that 
I possess. 

3. Those who trust in their ancestry or in themselves for sal- 
vation do not believe in Christ, and have no interest in his salva- 
tion. Matt. iii. 9 — And think not to say within yourselves, 
We have Abraham to our father. Luke iii. 8 ; Gal. v. 4 — 
Christ is become of no effect unto you, whosoever of you 
are justified by the law ; ye are fallen from grace. 

4. Jesus is a complete Saviour. Col. i. 19 and 20 — For it 
pleased the Father, that in him should all fulness dwell ; 
and having made peace through the blood of his cross, by 
him to reconcile all things to himself ; by him, I say, whether 
they be things in earth or things in heaven. Col. ii. 10 — 
And ye are complete in him. 

5. Those who receive the Lord Jesus by faith, find in him all 
things necessary to salvation. Heb. vii. 25 — Wherefore he is 
able also to save them to the uttermost that come unto God 
by him, seeing he ever liveth to make intercession for them. 



* 



60 



CATECHETICAL EXERCISES. 



Heb. xii. 2 ; John i. 16 — And of his fulness have all we re- 
ceived, and grace for grace. 

EXERCISES. 

Repeat the thirtieth question. What does this question 
take for granted ? [That there are those who seek their salva- 
tion and happiness of saints, ^*c] What do you mean by hap- 
piness? (a.) What by saints ? (b.) How do you prove that 
there are those who seek their salvation of saints, or of 
their forefathers? (1.) How do you prove that there are 
those who trust in themselves for salvation? (2.) What 
does the question ask in reference to those who are trust- 
ing in saints, or in themselves for salvation ? What answer 
is returned to this question ? How do you prove that those 
who trust in saints, or in themselves for salvation, do not 
believe in Christ ? (3.) What reason is assigned for the 
answer returned to the question ? What consideration does 
the answer present for asserting that those who trust in 
saints, or in themselves for salvation, deny the Lord Jesus 
Christ? What do you mean by a complete Saviour ? (c.) 
How you prove that Jesus is a complete Saviour? (4.) 
What do you mean by the word receive? (d.) How do you 
prove that those who receive the Lord Jesus by faith find 
in him all things necessary to salvation? (5.) 



XII. Lord's Day. 

$.81. Why is he called Christ, that is, anointed ? 

A. Because he is ordained of God the Father, and 
anointed with the Holy Ghost, to be our chief prophet 
and teacher; who has fully revealed to us the secret 
counsel and will of God concerning our redemption : and 
to be our only High-priest, who, by the one sacrifice of 
his body, has redeemed us, and makes continual inter- 
cession with the Father for us ; and also to be our eternal 
King, who governs us by his word and Spirit : and who 
defends and preserves us in the enjoyment of that salva- 
tion he has purchased for us. 



Q.31.] 



CATECHETICAI, EXEECJSES. 



61 



EXPLANATIONS. 

a. Ordained, solemnly set apart to the several offices to 
which he was appointed. 

b. Anointed, consecrated by unction or imparting pecu- 
liar influences. 

c. Prophet, one who makes known the will of God. 

d. Teacher, one who instructs others in religion. 

e. Priest, one who offers sacrifice, presents its blood, and 
makes supplication for the people. 

/. King, one who rules and protects his subjects. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ has been ordained by God, that is, solemnly set 
apart to the several offices to which he 'was appointed. Luke iv. 
18 — The Spirit of the Lord is upon me, because he hath 
anointed me to preach the gospel to the poor ; he hath sent 
me to heal, the broken hearted, to preach deliverance to the 
captives, and recovering of sight to the blind, to set at 
liberty them that are bruised. Acts ii. 36 — Therefore, let 
all the house of Israel know assuredly, that God hath made 
that same Jesus, whom ye have crucified, both Lord and 
Christ. Isa. lxi. 1. 

2. Christ has been anointed by God the Father. Acts iv. 27 
— For of a truth, against thy holy child Jesus, whom thou 
hast anointed, both Herod and Pontius Pilate with the Gen- 
tiles, and the people of Israel, were gathered together. 
Acts x. 38 ; Heb. i. 9. 

3. Christ has been anointed with the Holy Ghost. Acts x. 
38 — How God anointed Jesus of Nazareth with the Holy 
Ghost, and with power. Heb. i. 9 — Thou hast loved righte- 
ousness, and hated iniquity ; therefore God, even thy God, 
hath anointed thee with the oil of gladness above thy fel- 
lows. Ps. xlv. 7. 

4. Christ has been constituted our chief Prophet and teacher. 
Acts iii. 22 — For Moses truly said unto the fathers, a pro- 
phet shall the Lord your God raise up unto you of your 
brethren, like unto me ; him shall ye hear in all things 
whatsoever he shall say unto you. Deut. xviii. 15, 18; 
John vi. 14 — This is of a truth that Prophet that should come 
into the world. Matt xvii. 5 — Behold a voice out of the 
cloud, which said, This is my beloved Son, in whom I am 
well pleased ; hear ye him. 

6 



62 



CATECHETICAL EXERCISES. 



5. Christ has been constituted our only High-priest. ' Ps. ex. 
4 — Thou art a Priest for ever after the order of Melchizedek. 
Heb. iii. 1 — Wherefore, holy brethren, partakers of the 
heavenly calling, consider the Apostle and High-priest of 
our profession, Christ Jesus. Heb. vii. 21. 

6. Christ has been constituted our eternal King. Ps. ii. 6 — 
Yet have I set my king upon my holy hill of Zion. Matt, 
xxi. 5 — Tell ye the daughter of Sion, Behold, thy king 
cometh unto thee, meek, and sitting upon an ass, and a colt 
the foal of an ass. John xviii. 37 ; Luke i. 33. 

7. Christ, as our chief Prophet and teacher, has fully re- 
vealed to us the secret counsel and will of God concerning our 
redemption. John i. 18 — No man hath seen God at any time ; 
the only begotten Son, which is in the bosom of the Father, 
he hath declared him. John xv. 15 — All things that I have 
heard of my Father, I have made known unto you. Matt, 
xi. 27. 

8. Christ, as our only High-priest, has redeemed us by the one 
sacrifice of his body. Heb. x. 10 and 14 — By the which will 
we are sanctified, through the offering of the body of Jesus 
Christ once for all. For by one offering he hath per- 
fected for ever them that are sanctified. Heb. ix. 26. 

9. Christ, as our only High-priest, makes continual interces- 
sion with the Father for us. Rom. viii. 34 — Who is he that 
condemneth ? It is Christ that died, yea rather, that is 
risen again, who is even at the right hand of God, who also 
maketh intercession for us. Heb. vii. 25 — He ever liveth to 
make intercession for them. 

10. Christ, as our eternal King, governs us by his word. 
Ps. lxiii. 24 — Thou shalt guide me with thy counsel, and 
afterward receive me to glory. Ps. cxix. 105 — Thy word is 
a lamp unto my feet, and a light unto my path. 

11. Christ, as our eternal King, governs us by his Spirit. 
John xvi. 13 — Howbeit, when he, the Spirit of truth, is 
come, he will guide you into all truth; for he shall not 
speak of himself ; but whatsoever he shall hear, that shall 
he speak, and he will show you things to come. Ps. cxliii. 
10 — Thy Spirit is good ; lead me into the land of upright- 
ness. 

12. Christ, as our eternal King, defends and preserves us in 
the enjoyment of the salvation he has purchased for us. John 
x. 27, 28 — My sheep hear my voice, and I know them, and 
they follow me ; and I give unto them eternal life ; and 



q.32.] 



CATECHETICAL EXERCISES, 



63 



they shall never perish, neither shall any man pluck them 
out of my hand. 

EXERCISES. 

Repeat the thirty-first question. What is the answer re- 
turned? What do you mean by ordained? (a.) How do 
you prove that Christ has been ordained by God, that is, 
solemnly set apart to the several offices to which he was ap- 
pointed? (1.) What is said to have been done to Christ 
besides being ordained? What do you mean by anointed? 
(b.) How do you prove that Christ has been anointed by 
God the Father ? (2.) How do you prove that Christ has 
been anointed with the Holy Ghost? (3.) To how many 
offices has Christ been ordained and anointed? [Three.] 
What is the first? What do you mean by prophet? (c.) 
What by teacher? (d.) How do you prove that Christ has 
been constituted our chief prophet and teacher ? (4.) What 
has Christ done as our chief prophet and teacher ? How do 
you prove that Christ, as our chief prophet and teacher, has 
fully revealed to us the secret counsel and will of God con- 
cerning our redemption? (7.) What is the second office to 
which Christ has been appointed ? What do you mean by 
priest? (e.) How do you prove that Christ has been con- 
stituted our only High-priest? (5.) What has Christ done 
for us as our only High-priest ? How do you prove that 
Christ, as our only Pligh-priest has redeemed us by the 
one sacrifice of his body? (8.) What does Christ still do 
for us as our only High-priest ? How do prove that Christ, 
as our High-priest, makes continual intercession with the 
Father for us ? (9.) What is the third office to which 
Christ has been appointed ? What do you mean by King ? 
(/.) How do you prove that Christ has been constituted our 
eternal King? (6.) What is the first thing which Christ 
does for us as our King ? How do you prove that Christ, 
as our King, governs us by his word? (10.) How do you 
prove that Christ, as our King, governs us by his Spirit? 
(11.) What is the second thing Christ does for us as our 
eternal King ? How do you prove that Christ, as our King, 
defends and preserves us in the enjoyment of the salvation 
he has purchased for us ? (12.) 



Q. 32. But why art thou called a Christian ? 
A. Because I am a member of Christ by faith, and 



64 CATECHETICAL EXERCISES, [Q, 32. 

thus am partaker of his anointing, that so I may confess 
his name, and present myself a living sacrifice of thank- 
fulness to him : and also, that with a free and good con- 
science I may fight against sin and Satan in this life ; 
and afterward reign with him eternally, over all crea- 
tures. 

EXPLANATIONS. 

a. Member, a part of Christ's mystical body. 

b. Partaker, one who has a part or interest in him, in 
common with others. 

c. Anointing, his consecration to the several offices to 
which he has been appointed. 

d. Confess his name, to acknowledge Christ before men, 
and show forth his praises. 

e. Conscience, that peculiar faculty of the mind which 
judges of right and wrong. 

/. Reign, exercise government or authority over. 

DOCTRINES SEPARATED AND PROVED. 

L The Christian is a member of Christ. 1 Cor. xii. 27 — 
Now ye are the body of Christ, and members in particular. 
Eph. v. 80 — For we are members of his body, of his flesh, 
and of his bones. 1 Cor. vi. 15. 

2. This membership of the Christian to Christ is effected by 
faith. Eph. iii. 17 — That Christ may dwell in your hearts 
by faith. 1 John v. 4 — This is the victory that overcometh 
the world, even our faith. Col. ii. 6 — As ye have therefore 
received Christ Jesus the Lord, so walk ye in him. 

3. The? Christian is a partaker of Christ's anointing. 1 John 
ii. 20 and 27 — But ye have an unction from the Holy One, 

and ye know all things. But the anointing which ye 

have received of him abideth in you. 1 Cor. i. 21 — Now he 
which establisheth us with you in Christ and hath anointed 
us, is God, 

4. The Christian must confess the name of Christ. Matt. x. 
32 — Whosoever, therefore, shall confess me before men, him 
will I confess also before my Father which is in heaven. 
1 Pet. ii. 9 — But ye are a chosen generation, a royal priest- 
hood, an holy nation, a peculiar people; that ye should 
show forth the praises of him who hath called you out of 
darkness into his marvellous light. Rom. x. 9 — That if 
thou shalt confess with thy mouth the Lord Jesus, and shalt 



q.32.] 



CATECHETICAL EXEKCISES. 



65 



believe in thine heart that God hath raised him from the 
dead, thou shalt be saved. 

5. The Christian -must present himself to Christ as a living 
sacrifice of thankfulness. Rom. xii. 1 — I beseech you there- 
fore, brethren, by the mercies of God, that ye present your 
bodies a living sacrifice, holy, acceptable unto God, which 
is your reasonable service. 1 Pet. ii. 5 — Ye also, as lively 
stones, are built up a spiritual house, an holy priesthood* 
to offer up spiritual sacrifices, acceptable to God by Jesus 
Christ. 

6. The Christian must fight against sin and Satan in this life. 
Eph. vi. 11, 12 — Put on the whole armor of God, that ye 
may be able to stand against the wiles of the devil. For 
we wrestle not against flesh and blood, but against princi- 
palities, against powers, against spiritual wickedness in 
high places. 1 Pet. v. 8, 9 — Be sober, be vigilant ; because* 
your adversary, the devil, as a roaring lion, walketh about, 
seeking whom he may devour : whom resist steadfast in the 
faith. Rom. vi. 12, 13 ; 1 Tim. i. 18. 19. 

7. The Christian shall hereafter reign with Christ for ever 
over all creatures. 2 Tim. ii. 12 — If we suffer, we shall also 
reign with him. Rev. iii. 21 — To him that overcometh will 
I grant to sit with me on my throne, even as I also over- 
came, and am set down with my Father in his throne* 

EXERCISES. 

What is the thirty-second question ? What reason is as- 
signed in the answer for your being called a Christian ? 
What do you mean by being a member of Christ ? (a,) How 
do you prove that a Christian is a member of Christ ? (1.) 
By what are you a member of Christ ? How do you prove 
that your membership of Christ is effected by faith? (2.) 
What is said to follow from your being a member of Christ ? 
What do you mean by & partaker? (b.) What by Christ's 
anointing ? (c.) How do you prove that you are a partaker 
of Christ's anointing? (3.) For what end are you a par- 
taker of Christ's anointing ? How many purposes are spe- 
cified in the answer, which are designed to be subserved by 
your being made a partaker of Christ's anointing ? [Four.l 
What is the first ? What is it to confess his name ? (d.) 
How do you prove that you mu.st confess the name of 
Christ ? (4. ) W'hat is the second purpose to be subserved 
by your interest in Christ's anointing ? How do you prove 



66 



CATECHETICAL EXERCISER. 



[Q.S3. 



that you must present yourself to Christ as a living sacrifice of 
thankfulness ? (5.) What is the third purpose to be subserved 
by your being a partaker of Christ's anointing? What do 
you mean by conscience ? (e.) How do you prove that you 
must fight against sin and Satan in this life? (6.) What is 
the fourth purpose to be subserved by your being a partaker 
of Christ's anointing ? What is meant by reign ? (/.) How 
do you prove that you shall, after this life, reign with Christ 
eternally over all creatures? (7.) 



XIII. Lord's Day. 

Q. 33. Why is Christ catted the only begotten Son 
of God j since we are also the children of God? 

A. Because Christ alone is the eternal and natural 
Son of God ; but we are children adopted of God, by 
grace, for his sake. 

EXPLANATIONS. 

a. Natural, according to the course of things as they exist 
in reference to the Deity. 

b. Adopted, taken as one's own ; received as a son or heir. 

DOCTRINES SEPARATED AND PROVED. 

1. Christians are the children of God. John i. 12 — But as 
many as received him, to them gave he power to become the 
sons of God, even to them that believe on his name. Rom. 
viii. 14 — For as many as are led by the Spirit of God, they 
are the sons of God. 

2. Christ is the eternal Son of God. John i. 1 — In the be- 
ginning was the Word, and the Word was with God, and 
the Word was God. Heb. i. 8 — Unto the Son he saith, Thy 
throne, 0 God, is for ever and ever. 

3. Christ is the natural Son of God. Heb. i. 2, 3 — Hath in 
in these last days spoken unto us by his Son, whom he hath 
appointed heir of all things, by whom also he made the 
worlds ; who being the brightness of his glory and the 
express image of his person. John v. 18 — Therefore the 
Jews sought the more to kill him, because he not only had 
broken the Sabbath, but said also that God was his Father. 



Q.34.] 



CATECHETICAL EXERCISES. 



67 



making himself equal with God. Rom. viii. 32; Uohn 
v. 20. 

4. Christians are the children of God by adoption. Eph. i. 
6 — Having predestinated us unto the adoption of children. 
Rom. viii. 15 — But ye have received the Spirit of adoption, 
whereby we cry, Abba, Father. 

5. Christians are adopted as the children of God by grace. 
Eph. i. 6 — To the praise of the glory of his grace, wherein 
he hath made us accepted in the beloved. 1 John iii. 1— 
Behold, what manner of love the Father hath bestowed upon 
us, that we should be called the sons of God. 

6. Christians are adopted as the children of God for the sake, 
of Christ. Gal. iii. 26 — For ye are all the children of God 
by faith in Christ Jesus. Eph. i. 5 — Having predestinated 
lis unto the adoption of children by Jesus Christ. Rom. 
viii. 17. 

EXERCISES. 

What is taken for granted in the thirty-third question ? 
How do you prove that Christians are the children of God ? 
(1.) What does the question inquire in view of the fact 
that we are the children of God ? Y* 7 hat reason is assigned 
in the answer for the fact inquired about in the question ? 
How do you prove that Christ is the eternal Son of God? 
(2.) What do you mean when you say Christ is the natural 
Son of God? (a.) How do you prove that Christ is the 
natural Son of God? (3.) How does the answer say we 
sustain to God the relation of children ? What do you mean 
by adopted? (b.) How do you prove that we are the chil- 
dren of God by adoption ? (4.) How do you prove that we 
are adopted as the children of God by grace ? (5.) How 
do you prove that we are adopted as the children of God 
for the sake of Christ? (6.) 



Q. 34. Wherefore callest thou him our Lord ? 
A. Because he has redeemed us, both soul and body, 
from all our sins, not with gold or silver, but with his 
precious blood, and hath delivered us from all the power 
of the devil ; and thus hath made us his own property. 

EXPLANATIONS. 

a. Lord, proprietor; master; a person possessed of su- 
preme power and authority. 



68 



CATECHETICAL EXERCISES. 



[Q.84. 



b. Gold or silver, the precious metals usually employed 
as the standard of value. 

c. Property, that which he has the exclusive right of pos- 
sessing, enjoying, and disposing of. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ has redeemed us, both soul and body. 1 Cor. vi. 
20 — For ye are bought with a price: therefore glorify God 
in your body, and in your spirit, which are God's. GaL 
iv. 4, 5. 

, 2. Christ has redeemed its from all our sms. Col. i. 14 — In 
whom we have redemption through his blood, even the for- 
giveness of sins. 1 John i. 7 — And the blood of Jesus Christ 
his Son cleanseth us from all sin. 

3. Christ has delivered us from all the power of the devil. 
Heb. ii. 14, 15 — That through death he might destroy him 
that had the power of death, that is, the devil ; and deliver 
them who through fear of death were all their lifetime 
subject to bondage. 1 John iii. 8 — For this purpose the 
Son of God was manifested, that he might destroy the works 
of the devil. 

4. Christ has redeemed and delivered us, not with gold and 
silver, but with Ms precious blood. 1 Pet. i. 18 and 19 — For- 
asmuch as ye know that ye were not redeemed with cor- 
ruptible things, as silver and gold, from your vain conver- 
sation received by tradition from your fathers ; but with 
the precious blood of Christ, as of a lamb without blemish 
and without spot. 

5. Christ, by redeeming and delivering us, has made us his 
own property. Titus ii. 14 — Who gave himself for us, that 
he might redeem us from all iniquity, and purify unto him- 
self a peculiar people, zealous of good works. 1 Pet. ii. 9 
— But ye are a chosen generation, a royal priesthood, an 
holy nation, a peculiar people. 

EXERCISES. 

What is the thirty-fourth question? What do you mean 
by Lord? (a.) What is the answer returned to the ques- 
tion ? How do you prove that Christ has redeemed us both 
soul and body? (1.) From what has Christ redeemed us? 
How do you prove that Christ has redeemed us from all our 
sins ? (2.) What has Christ done for us besides redeeming 
us ? How do you prove that Christ has delivered us from all 



q.35.] 



CATECHETICAL EXERCISES. 



69 



the power of* the devil ? (3.) "With what does the answer 
say Christ has not redeemed us ? What do you mean by 
gold and silver? (b.) With what then has Christ redeemed 
us ? How do you prove that Christ has redeemed and de- 
livered us, not with gold and silver, but with his precious 
blood? (4.) What is further added in this answer? What 
is meant by property ? (c.) How do you prove that Christ, 
by redeeming and delivering us, has made us his own 
property ? (5.) 



XIV. Lord's Day. 

$.35. What is the meaning of these words, "he 
icas conceived of the Holy Ghost, born of the Virgin 
Mary r 

A, That God's eternal Son, who is, and contirmeth to 
be true and eternal Gocl, took upon him the very na= 
ture of man, of the flesh and blood of the Virgin Mary f 
by the operation of the Holy Ghost ; that he might also 
be the true seed of David, like unto his brethren in all 
things, sin excepted. 

EXPLANATIONS. 

a. Very nature of man, all that is required to constitute 
him a real human being. 

b. True seed, a real descendant. 

c. David, the son of Jesse, and one of the ancient kings 
of Israel, who was distinguished for his devoted piety. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ is, and continueth to be, true and eternal God. I 
John v. 20 — We are in him that is true, even in his Son 
Jesus Christ. This is the true God, and eternal life. Rom. 
ix. 5 — Whose are the fathers, and of whom as concerning 
the flesh Christ came, who is over all, God blessed for ever. 
Amen. Heb. xiii. 8 — Jesus Christ, the same yesterday, and 
to-day, and for ever. 

2. Christ took upon him the vmj nature of man. John i. 14 
— And the Word was made flesh and dwelt among us. Gal. 
iv. 4 — But when the fulness of the time was come, God 



70 CATECHETICAL EXERCISES. [Q. 35. 

sent forth his Son, made of a woman, made under the law. 
Luke xxiv. 39 ; Heb. ii. 16. 

3. Christ derived his human nature from the Virgin Mary. 
Luke ii. 7 — And she [Mary] brought forth her first-born 
son, and wrapped him in swaddling clothes, and laid him 
in a manger. Isa. vii. 14 — Behold, a virgin shall conceive, 
and bear a son, and shall call his name Immanuel. Matt, 
i. 18 ; Luke i. 26, 27, 30-32. 

4. Christ derived his human nature from the Virgin JIarjj 
by the operation of the Holy Ghost. Luke i. 35 — The Holy 
Ghost shall come upon thee, and the power of the Highest 
shall overshadow thee ; therefore also that holy thiDg. 
which shall be born of thee, 3hall be called the Son of God. 
Matt. i. 18. 

5. Christ is the true seed, that is, a real descendant of David. 
Acts ii. 30 — Therefore being a prophet, and knowing that 
God had sworn with an oath to him, [David,] that of the 
fruit of his loins according to the flesh, he would raise up 
Christ to sit on his throne. Acts xiii. 23 — Of this man's 
[David's] seed hath God according to his promise, raised 
unto Israel a Saviour, Jesus. Ps. cxxxii. 11. 

6. Christ ivas made like unto his brethren, that is, similar to 
mankind, in all things. Heb. ii. 17 — Wherefore in all things 
it behooved him to be made like unto his brethren ; that 
he might be a merciful and faithful High-priest in things 
pertaining to God, to make reconciliation for the sins of the 
people. Phil. ii. 7 — But made himself of no reputation, and 
took upon him the form of a servant, and was made in the 
likeness of men. 

7. Christ was without sin. Heb. iv. 15 — But [Christ] was 
in all points tempted like as we are, yet without sin. 1 John 
iii. 5 — And ye know that he was manifested to take away 
our sins ; and in him is no sin. 1 Pet. ii. 22 — Who did no 
sin, neither was guile found in his mouth. 

EXERCISES. 

Repeat the thirty-fifth question. What is the answer re- 
turned to the question ? How do you prove that Christ is 
and continueth to be true and eternal God ? (1.) What did 
Christ do? What do you mean by the very nature of man? 
(a.) How do you prove that Christ took upon him the very 
nature of man ? (2. ) What is said as to the medium through 
which Christ took upou him the very nature of man ? How 



Q. 36.] CATECHETICAL EXERCISES. 71 

do you prove that Christ derived his human nature from 
the Virgin Mary? (3.) By what means was the derivation 
of the human nature of Christ from the Virgin Mary ef- 
fected ? How do you prove that Christ derived his human 
nature from the Virgin Mary by the operation of the Holy 
Ghost ? (4.) For what purpose is Christ said to have taken 
upon himself the very nature of man, and that of the flesh 
and blood of the Virgin Mary ? What do you mean by true 
seed? (b.) Who was David? (c.) How do you prove that 
Christ is the true seed, that is, a real descendant of David ? 
(5.) How do you prove that Christ was made like unto 
his brethren in all things? (6.) What exception is made 
to this general resemblance of Christ to his brethren? 
How do you prove that Christ was without sin ? (7.) 



Q. 36. What profit dost thou receive by Christ 9 s 
Holy conception and nativity f 

A. That he is our mediator ; and with his innocence 
and perfect holiness, covers in the sight of God, my sins, 
wherein I was conceived and brought forth. 

EXPLANATIONS. 

a. Innocence, untainted purity of heart and life. 

b. Perfect holiness, entire freedom from moral impurity. 

c. Covers, obtains the remission of. 

d. In the sight of God, in the dealings of God with his ac- 
countable creatures. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ is our Mediator. 1 Tim. ii. 5 — For there is one 
God, and one Mediator between God and men, the man 
Christ J esus. Heb. xii. 24 — And to Jesus the Mediator of 
the new covenant. Heb. viii. 6, ix. 15. 

2. Christ our Mediator is characterized by innocence and per- 
fect holiness. Heb. vii. 26 — For such an High-priest became 
us, who is holy, harmless, undefiled, separate from sinners. 
1 Pet. ii. 22 — Who did no sin, neither was guile found in his 
mouth. Heb. iv. 15. 

3. Christ as our Mediator covers, that is, obtains the remission 
of our sins. Rev. i. 5 — Unto him [Christ] that loved us, 
and washed us from our sins in his own blood. 1 John 



72 



CATECHETICAL EXERCISES, 



[Q.37. 



i. 7 — The blood of Jesus Christ his Son cleanseth us from 
all sin. 

4. We are conceived and born in sin. Ps. li. 5 — Behold, I 
■was shapen in iniquity; and in sin did my mother conceive 
me. John iii. 6 — That which is born of the flesh is flesh. 

EXERCISES 

What is the thirty-sixth question? What is the answer 
returned to the question ? How do you prove that Christ 
is our Mediator? (1.) What is Christ said to do as our 
Mediator ? What do you mean by his innocence ? (a.) What 
by his perfect holiness? (b.) How do you prove that Christ 
our Mediator was characterized by innocence and perfect 
holiness? (2.) What does Christ, with his innocence and 
perfect holiness, do for us ? What do you mean by covers ? 
(c.) What by the expression in the tight of God? (d.) How 
do you prove that Christ as our Mediator covers, that is, 
obtains the remission of our sins? (3.) What is said with 
regard to our condition by nature? How do you prove 
that we are conceived and born in sin? (4.) 



XV. Lord's Day. 

Q. 37. What dost thou understand by the words, 

"He suffered?" 

A. That he, all the time he lived on earth, but espe- 
cially at the end of his life, sustained in body and soul 
the wrath of God against the sins of ail mankind : that 
bo by his passion, as the only propitiatory sacrifice, he 
might redeem our body and soul from everlasting damna- 
tion ; and obtain for us the favor of God, righteousness, 
and eternal life. 

EXPLANATIONS. 

a. Wrath of God, the divine anger developing itself in the 
infliction of punishment. 

6. Propitiatory, having the power to appease or render 
favorable. 



0.37.] 



CATECHETICAL EXERCISES. 



78 



DOCTRINES SEPARATED AND PROVED. 

1. Christ sustained the ivrath of God against the sins of all 
mankind, Isa. liii. 4, 5, 6 — Surely he hath borne our griefs, 
and carried our sorrows ; yet we did esteem him stricken, 
smitten of God, and afflicted. But he was wounded for our 
transgressions, he was bruised for our iniquities : the chas- 
tisement of our peace was upon him ; and with his stripes 
we are healed. All we, like sheep, have gone astray ; we 
have turned every one to his own way; and the Lord hath 
laid on him the iniquity of us all. 1 John ii. 2 — And he is 
the propitiation for our sins ; and not for ours only, but 
also for the sins of the whole world. 

2. Christ sustained the wrath of God in his body. 1 Pet. ii, 
24— Who his own self bare our sins in his own body on the 
tree, that we, being dead to sins, should live unto righte- 
ousness ; by whose stripes ye were healed. Ps. xxii. 16 — 
They pierced my hands and my feet. 

3. Christ sustained the wrath of God in his soul. Matt. 

xxvi. 38 — My soul is exceeding sorrowful, even unto death, 
Ps. xxii. 14 — My heart is like wax; it is melted in the midst 
of my bowels. 

4. Christ suffered all the time he lived on earth. Isa. liii. 
2, 3 — He hath no form nor comeliness ; and when we shall 
see him, there is no beauty that we should desire him. He 
is despised and rejected of men : a man of sorrows and ac- 
quainted with grief. Luke xii. 50. 

5. Christ suffered especially at the end of his life. Matt. 

xxvii. 46, 50 — And about the ninth hour, Jesus cried with 
a loud voice, saying, Eli, Eli, lama sabachthani ? that is to 

say, My God, My God, why hast thou forsaken me ? 

Jesus, when he had cried again with a loud voice, yielded 
up the ghost. 

6. Christ, by his sufferings, offered himself as a propitiatory 
sacrifice. Heb. ix. 26 — In the end of the world hath he ap- 
peared, to put away sin by the sacrifice of himself. Heb. 
vii. 27 — This he did once, when he offered up himself. 

7. Christ, by offering himself as a propitiatory sacrifice, has 
redeemed us from everlasting damnation. Heb. ix. 12 — Neither 
by the blood of goats and calves, but by his own blood, he 
entered in once into the holy place, having, obtained eternal 
redemption for us. 

8. Christ has obtained the favor of God for us. Rom. v. 2 — 



74 



CATECHETICAL EXERCISES. 



[Q. 38. 



By whom also we have access by faith into this grace 
wherein we stand, and rejoice in hope of the glory of God 
John i. 17 — For the law was given by Moses, but grace and 
truth came by Jesus Christ. Rom. v. 21. 

9. Christ has obtained righteousness for us. 2 Cor. v. 21 — 
For he hath made him to be sin for us, who knew no sin ; 
that we might be made the righteousness of God in him. 
1 Cor. i. 30 — But of him are ye in Christ Jesus, who of God 
is made unto us wisdom, and righteousness, and sanctifica- 
tion, and redemption. 

10. Christ has obtained eternal life for us. 1 John iv. 9 — 
God sent his only begotten Son into the world, that we 
might live through him. John iii. 15 and 36 — Whosoever 
believeth in him, should not perish, but have eternal life. 

He that believeth on the Son, hath everlasting life. 

Bom. v. 11. 

EXERCISES. 

Repeat the thirty-seventh question. What is the answer 
returned? What do you mean by the wrath of God? (a.) 
How do you prove that Christ sustained the wrath of God 
against the sins of all mankind? (1.) In what did Christ 
sustain the wrath of God against the sins of all mankind ? 
How do you prove that Christ sustained the wrath of God 
in his body ? (2.) How do you prove that Christ sustained 
the wrath of God in his soul? (3.) When did Christ sus- 
tain the wrath of God ? How do you prove that Christ suf- 
fered all the time he lived on earth? (4.) When was it 
that he especially suffered ? How do you prove that Christ 
suffered especially at the end of his life? (5.) For what 
purpose is Christ said to have suffered? What do you 
mean by propitiatory ? (b.) How do you prove that Christ, 
by his sufferings, offered himself a propitiatory sacrifice ? 
(6.) What did Christ do for us by his sufferings ? How 
do you prove that Christ has redeemed us from everlasting 
damnation? (7.) What further has Christ done for us? 
How do you prove that Christ has obtained the favor of 
God for us ? (8.) How do you prove that Christ has ob- 
tained righteousness for us ? (9.) How do you prove that 
Christ has obtained for us eternal life ? (10.) 

Q. 38. Why did lie suffer under Pontius Pilate as 
his judge? 



Q, 38.] CATECHETICAL EXERCISES. 



75 



A. That he, being innocent, and yet condemned by a 
temporal judge, might thereby free us from the severe 
judgment of God, to which we were exposed. 

EXPLANATIONS. 

a. Pontius Pilate, the Roman governor of Judea. 

b. Temporal judge, one who presides in judgment over the 
actions of men relating to the present life. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ ivas innocent of the crimes laid to his charge. John 
xviii. 38 — He went out again unto the Jews, and saith unto 
them, I find in him no fault at all. Luke xxiii. 14 — Behold, 
I, having examined him before you, have found no fault in 
this man touching those things whereof ye accuse him. 
Matt, xxvii. 24 — I am innocent of the blood of this just per- 
son ; see ye to it. 

2. Though innocent, Christ was condemned by Pontius Pilate, 
the Roman governor . Matt, xxvii. 2 — And when they had bound 
him, they led him away, and delivered him to Pontius Pilate 
the governor. John xix. 13 — When Pilate therefore heard 
that saying, he brought Jesus forth, and sat down in the 
judgment-seat. 

3. We as sinners are exposed to the severe judgment of God. 
Gal. iii. 10 — Cursed is every one that continueth not in all 
things which are written in the book of the law to do them. 
John iii. 18 — He that believeth not, is condemned already, 
because he hath not believed in the name of the only be- 
gotten Son of God. 

4. Christ, by his innocent sufferings and death, hath freed us 
from the severe judgment of God. Gal. iii. 13 — Christ hath re- 
deemed us from the curse of the law, being made a curse 
for us. Isa. liii. 5 — But he was wounded for our transgres- 
sions, he was bruised for our iniquities ; the chastisement of 
our peace was upon him; and with his stripes we are 
healed. 

EXERCISES. 

What is the thirty-eighth question? Who was Pontius 
Pilate? (a.) How do you prove that Christ suffered under 
Pontius Pilate as his judge? (2.) What is the answer re- 
turned to the question? How do you prove that Christ 
suffered innocently ? (1.) What do you mean by a temporal 



76 



CATECHETICAL EXERCISES. 



[Q.39. 



judge? (b.) What is the particular reason assigned in the 
answer for Christ's being condemned innocently ? How do 
you prove that we are exposed to the severe judgment of 
God? (3.) How do you prove that Christ has freed us 
from the severe judgment of God? (4.) 



Q. 39. Is there any tiling more in his being cru- 
cified than if he had died some other death ? 

A. Yes, [there is ;] for thereby I am assured that he 
took on him the curse which lay upon me ; for the death 
of the cross was accursed of God. 

EXPLANATIONS. 

a. Crucified, put to death on the cross. 

b. Curse, sentence of divine vengeance on sinners. 

c. Cross, a gibbet consisting of two pieces of timber 
placed across each other, either in the form of a T, or an X. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ died on the cross. Matt, xxvii. 35 — And they 
crucified him, and parted his garments, casting lots. Luke 
xxiii. 33 — And when they were come to the place which is 
called Calvary, there they crucified him. 

2. There is more in Christ 1 s being crucified, than if he had 
died some other death. Phil. ii. 8, 9 — And being found in 
fashion as a man, he humbled himself, and became obedient 
unto death, even the death of the cross. Wherefore God 
also hath highly exalted him, and given him a name which 
is above every name. 

3. We as sinners are wider the curse. Gal. iii. 10 — Cursed 
is every one that continueth not in all things which are 
written in the book of the law to do them. Deut. xxvii. 26 
— Cursed be he that confirmeth not all the words of this 
law to do them. 

4. Christ took on him the curse which lay upon us. Gal. iii. 
13 — Christ hath redeemed us from the curse of the law, be- 
ing made a curse for us. 

5. The death of the cross was accursed of God. Gal. iii. 13 
— For it is written. Cursed is every one that hangeth on a 
tree. Deut. xxi. 23 — For he that is hanged is accursed of 
God. 



q.40.] 



CATECHETICAL EXERCISES. 



77 



EXERCISES. 

What is taken for granted in the thirty-ninth question ? 
What do you mean by his being crucified? (a.) How do 
you prove that Christ was crucified ? (1.) What is inquired 
in the question in reference to Christ's being crucified? 
What is the answer returned ? How do you prove that 
there is something more in Christ's being crucified, than if 
he had died some other death? (2.) What reason is as- 
signed for the answer returned ? What do you mean by 
the curse? (b.) How do you prove that we as sinners are 
under the curse? (3.) How do you prove that Christ took 
on him the curse which lay upon us ? (4.) Y/hat reason is 
assigned in proof of the fact that Christ took on him the 
curse which lay upon us ? What do you mean by the cross? 
(c.) How do you prove that the death of the cross was ac- 
cursed of God ? (5.) 



XVI. Lord's Day. 

Q. 40. Why ivas it necessary for Christ to humble 
himself even unto death? 

A. Because, with respect to the justice and truth of 
God, satisfaction for our sins could be made no otherwise 
than by the death of the Son of God. 

EXPLANATIONS. 

a. Humble, to abase ; to reduce to a low state. 

b. Justice, that perfection of God, by virtue of which he 
cannot but do right. 

c. Truth, fidelity in the fulfilment of his promises. 

DOCTRINES SEPARATED AND PROVED. 

%4 Christ humbled himself even unto death. Phil. ii. 8 — And 
being found in fashion as a man, he humbled himself, and 
became obedient unto death, even the death of the cross. 
Heb. ii. 9 — But we see Jesus, who was made a little lower 
than the angels for the suffering of death, crowned with glory 
and honor ; that he by the grace of God should taste death 
for every man. 

7* 



78 



CATECHETICAL EXERCISES. [Q. 41. 



2. Christ by his death has made satisfaction for our sins. 
Heb. ix. 26 and 28 — But now once in the end of the world 
hath he appeared to put away sin by the sacrifice of him- 
self. — So Christ was once offered to bear the sins of many. 
1 Pet. iii. 18 — For Christ also hath once suffered for sins, 
the just for the unjust, that he might bring us to God, be- 
ing put to death in the flesh, but quickened by the Spirit. 
1 Cor. xv. 8. 

3. The Justice of God required that satisfaction for sin should 
be made by the death of his Son. Rom. i. 32 — Who, knowing 
the judgment of God, that they which commit such things 
are worthy of death. Eom. viii. 3 — For what the law could 
not do, in that it was weak through the flesh, God sending 
his own Son, in the likeness of sinful flesh, and for sin, con- 
demned sin in the flesh. 

4. The truth of God required that satisfaction for sin should 
be made by the death of his Son. Gen. ii. 17 — For in the day 
that thou eatest thereof thou shalt surely die. Gen. iii. 15 
— And I will put enmity between thee and the woman, and 
between thy seed and her seed ; it shall bruise thy head 
and thou shalt bruise his heel. 

EXERCISES. 

What is taken for granted in the fortieth question ? What 
do you mean by to humble 9 (a.) How do you prove that 
Christ humbled himself even unto death? (1.) What does 
the question inquire with respect to Christ's humbling him- 
self even unto death ? What is the answer returned to the 
question ? How do you prove that Christ by his death has 
made satisfaction for our sins? (2.) W r hat is the language 
of the answer containing the reason why the death of Christ 
was necessary in order to satisfy for our sins ? What do 
you mean by the justice of God? (b.) How do you prove 
that the justice of God required that satisfaction for sin 
should be made by the death of his Son ? (3.) What do you 
mean by the truth of God? (c.) How do you prove that 
the truth of God required that satisfaction for our sins 
should be made by the death of his Son? (4.) 



Q. 41. Why was he also "buried?" 

A. Thereby to prove that he was really dead. 



Q.42.] CATECHETICAL EXERCISES. 



79 



DOCTRINES SEPARATED AND PROVED. 

1. Christ was buried. Acts xiii. 29 — And when they had 
fulfilled all that was written of him, they took him down 
from the tree, and laid him in a sepulchre. Luke xxiii. 52, 
53 — This man went unto Pilate, and begged the body of 
Jesus. And he took it down, and wrapped it in linen, and 
laid it in a sepulchre that was hewn in stone, wherein never 
man before was laid. 

2. Christ's burial proves that he was really dead. Mark 
xv. 43-46 — Joseph of Arimathea, an honorable counsellor, 
which also waited for the kingdom of God, came, and went 
in boldly unto Pilate, and craved the body of Jesus ; and 
Pilate marvelled if he were already dead : and calling unto 
him the centurion, he asked him whether he had been any 
while dead. And when he knew it of the centurion, he 
gave the body to Joseph. And he bought fine linen, and 
took him down, and wrapped him in the linen, and laid 
him in a sepulchre which was hewn out of a rock, and rolled 
a stone unto the door of the sepulchre. 

EXERCISES. 

What is the forty-first question ? How do you prove that 
Christ was buried ? (1.) What is the answer returned to 
the question? How do you prove that Christ's burial 
proves that he was really dead? (2.) 



Q. 42. Since, then, Christ died for us, why must 
ice also die ? 

A. Our death is not a satisfaction for our sins, but 
only an abolishing of sin, and a passage into eternal life. 

EXPLANATIONS. 

a. Satisfaction, the recompense for sin demanded by the 
law. 

b. An abolishing, a destroying or putting an end to. 

c. Passage, that which introduces into, or conducts to. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ died for us. Rom. v. 6 and 8 — In due time Christ 
died for the ungodly. But God commendeth his love to- 



80 



CATECHETICAL EXERCISES. 



[Q.42. 



ward us, in that, while we were yet sinners, Christ died 
for us. 1 Cor. xv. 3 — How that Christ died for our sins ac- 
cording to the Scriptures. 

2. We also must die. Heb. ix. 27 — And as it is appointed 
unto men once to die. Gen. iii. 19 — In the sweat of thy 
face shalt thou eat bread, till thou return unto the ground ; 
for out of it wast thou taken; for dust thou art, and unto 
dust shalt thou return. 

3. Our death is not a satisfaction for our sins. Matt. xvi. 
26 — For what is a man profited, if he shall gain the whole 
world and lose his own soul? or what shall a man give in 
exchange for his soul? Luke ix. 25 — For what is a man 
advantaged, if he gain the whole world, and lose himself, 
or be cast away. 

4. Our death is an abolishing of sin. Rom. vi. 7 — For he 
that is dead is freed from sin. Heb. iv. 10 — For he that is 
entered into his rest, he also hath ceased from his own 
works, as God did from his. 1 Pet. iv. 1. 

5. Our death is a passage into eternal life. Phil. i. 21 and 

23 — For me to live is Christ, and to die is gain. For I 

am in a strait betwixt two, having a desire to depart, and 
to be with Christ ; which is far better. John v. 24 — Yerily, 
verily I say unto you, He that heareth my word, and be= 
lieveth on him that sent me, hath everlasting life, and shall 
not come into condemnation; but is passed from death 
unto life. Rev. xiv. 13. 

EXERCISES. 

What is taken for granted in this question ? How do you 
prove that Christ died for us? (1.) What is asked in the 
question in view of the fact that Christ died for us ? How 
do you prove that we also must die ? (2. ) What is the an- 
swer returned to the question ? How many particulars are 
here specified in reference to the nature of our death? 
[Three.'] What is the first? What do you mean by satis- 
faction? (a.) How do you prove that our death is not a 
satisfaction for sin ? (3.) What is the second particular spe- 
cified ? What do you mean by an abolishing f (b.) How do you 
prove that our death is an abolishing of sin? (4.) What is 
the third particular specified in the answer with respect to 
the nature of our death? What do you mean by passage ? 
(c.) How do you prove that our death is a passage into 
eternal life? (5.) 



Q. 43,] CATECHETICAL EXERCISES, 



m 



Q. 43 . What further henefit do vie receive from the 
sacrifice and death of Christ on the cross ? 

A. That by virtue thereof, our old man is crucified, 
dead, and buried with him ; that so the corrupt inclina- 
tions of the flesh may no more reign in us ; but that 
we may offer ourselves unto him a sacrifice of thanks- 
giving. 

EXPLANATIONS. 

a. Old man, our corrupt human nature. 

b. Inclinations, propensities ; disposition of mind. 

c. Flesh, the natural man, or corrupt nature, 

DOCTRINES SEPARATED AND PROVED. 

1. By virtue of the death of Christ, our old man or corrupt 
nature is crucified with him. Rom. vi. 6 — Knowing this, that 
our old man is crucified with him. Gal. v. 24 — And they 
that are Christ's have crucified the flesh with the affections 
and lusts. 

2. By virtue of the death of Christ, our old man is dead with 
him. Rom. vi. 8 and 11 — Now if we be dead with Christ, 

we believe that we shall also live with him. Likewise 

reckon ye also yourselves to be dead indeed unto sin, but 
alive unto God through Jesus Christ our Lord. 

8. By virtue of the death of Christ, our old man u buried 
with him. Rom. vi. 4 — Therefore we are buried with him by 
baptism into death. Col. ii, 12— -Buried with him in baptism. 

4. The corrupt inclinations of the flesh should no more reign in. 
us. Rom. vi. 6, 12 and 14 — Knowing this, that our old man 
is crucified with him, that the body of sin might be de- 
stroyed, that henceforth we should not serve sin. — —Let not 
sin therefore reign in your mortal body, that ye should obey 

it in the lusts thereof. -For sin shall not have dominion 

over you ; for ye are not under the law, but under grace. 
1 Thes. v. 10. 

5. We should offer ourselves to Christ as a sacrifice of thanks- 
giving. Rom. xii. 1 — I beseech you therefore, brethren, by 
the mercies of God, that ye present your bodies a living 
sacrifice, holy, acceptable unto God, which is your reason- 
able service. Rom. vi. 18 — Neither yield ye your members 
as instruments of unrighteousness unto sin ; but yield your - 
selves unto God as those that are alive from the dead, and 
your members as instruments of righteousness unto God, 



82 



CATECHETICAL EXERCISES. [Q. 44. 



EXERCISES. 

What is the forty-third question ? What answer is re- 
turned to the question ? What is meant by our old man ? 
(a.) How do you prove that by virtue of the death of 
Christ our old man is crucified with him? (1.) How do 
you prove that by virtue of the death of Christ our old man 
is dead with him ? (2.) How do you prove that by virtue 
of the death of Christ our old man is buried with him ? (3.) 
How many things are said to result from this destruction 
of our old man by virtue of the death of Christ? [Two.] 
What is the first ? What do you mean by inclinations ? (b.) 
What by the flesh? (c.) How do you prove that the cor- 
rupt inclinations of the flesh should no more reign in us ? 
(4.) What is the second thing resulting from the destruc- 
tion of our old man by virtue of the death of Christ ? How 
do you prove that we should offer ourselves to Christ as a 
sacrifice of thanksgiving? (5.) 



Q. 44. Why is there added, " he descended into 
hell?" 

A. That, in my greatest temptations, I may be as- 
sured, and wholly comfort myself in this, that my Lord 
Jesus Christ, by his inexpressible anguish, pains, terrors, 
and hellish agonies, in which he was plunged during all 
his sufferings, but especially on the cross, hath delivered 
me from the anguish and torments of hell. 

EXPLANATIONS. 

a. Greatest temptations, the sorest trials, especially of a 
spiritual nature, to which the Christian is subjected in this 
life. 

b. Anguish, extreme suffering of mind. 

c. Pains, distressing sensations of the body. 

d. Terrors, those circumstances connected with the suffer- 
ings of Christ, which were calculated to excite dread. 

e. Hellish agonies, great torments partaking of the nature 
of the sufferings of the damned in hell. 

/. Anguish and torments of hell, the sufferings inflicted 
upon the wicked in the infernal world. 



Q. 44.] CATECHETICAL EXERCISES,, 83 



DOCTRINES SEPARATED AND PROVED. 

1. ' The Christian is exposed to trials and temptations in this 
life. 2 Tim. iii. 12 — Yea, and all that will live godly in 
Christ Jesus shall suffer persecution. John xvi. 33 — In the 
world ye shall have tribulation. 

2. The Christian's comfort in the midst of his trials is in the 
Lord Jesus Christ. John xvi. 33 — But be of good cheer ; I 
have overcome the world. John xiv. 1 and 18 — Let not 
your heart be troubled ; ye believe in God, believe also in 

me. 1 will not leave you comfortless: I will come to 

you. 

3. Christ's descension into hell consisted in his inexpressible 
anguish, pains, terrors, and hellish agonies. Ps. lxxxvi. 13— 
Thou hast delivered my soul from the lowest hell. Ps. xxx. 
3 — 0 Lord, thou hast brought up my soul from the grave. 

4. Christ endured this anguish, pain, terror, and agony, dur- 
ing all his sufferings. Matt. xxvi. 37 and 38 — And he took 
with him Peter and the two sons of Zebedee, and began to 
be sorrowful and very heavy. Then saith he unto them, 
My soul is exceeding sorrowful, even unto death. Isa. liii. 
3 — He is despised and rejected of men; a man of sorrows, 
and acquainted with grief. 

5. Christ endured this anguish, pain, terror, and agony espe- 
cially on the cross. Mark xv. 34 — And at the ninth hour 
Jesus cried with a loud voice, saying, Eloi, Eloi, lama sa- 
bachthani ? which is, being interpreted, M}^ God, my God, 
why hast thou forsaken me ? Matt, xxvii. 46 ; Isa. liii. 10 
— Yet it pleased the Lord to bruise him ; he hath put him 
to grief; when thou shalt make his soul an offering for sin, 
he shall see his seed, he shall prolong his days, and the 
pleasure of the Lord shall prosper in his hand. 

6. Christ, by means of his sufferings, has delivered us from 
the anguish and torments of hell. 1 Cor. xv. 55 and 57 — 0 
death, where is thy sting ? 0 grave, where is thy victory ? 

But thanks be to God, which giveth us the victory 

through our Lord Jesus Christ. Isa. liii. 4 and 5 — Surely 
he hath borne our griefs, and carried our sorrows ; yet we 
did esteem him stricken, smitten of God, and afflicted. But 
he was wounded for our transgressions, he was bruised for 
our iniquities; the chastisement of our peace was upon 
him ; and with his stripes we are healed. 



84 CATECHETICAL EXERCISE?. [Q.45. 

EXERCISES. 

What is the forty-fourth question? What is the answe? 
returned to this question ? What does the answer take for 
granted with respect to the Christian's condition in the pre- 
sent life? What is meant by his greatest temptations ? (a.) 
How do you prove that the Christian is exposed to trials and 
temptations in the present life? (1.) From whom does the 
Christian derive his comfort in the midst of his aiBicrions? 
How do you prove that the Christian derives this comfort 
from the Lord Jesus Christ? (2.) What is the ground of 
this comfort, as expressed in the latter part of the answer ? 
What do you mean by the anguish and torments of hell? (/.) 
How do you prove that Christ has delivered us from the an- 
guish and torments of hell ? (6. ) By what has Christ ef- 
fected this deliverance? What do vou mean by anguish? 
(b.) What by pains? (c.) What by terrors f {d.} "What 
by hellish aaoroes? (c.) Row do you prove that Christ's 
descension into hell consisted in his inexpressible anguish, 
pains, terrors, and hellish agonies ? (3.) What is said with 
regard to the time when he experienced this anguish, pain, 
<£c. ? How do you prove that Christ endured these things 
during all his sufferings? (4.) How do you prove that 
Christ endured these things especially on the cross ? (5. | 



XVII. Lord's Day. 

Q. 45. What doth the resurrection of Christ pro- 
fit us ? 

A. First : by his resurrection he hath overcome death, 
that he might make as partakers of that righteousness 
which he had purchased for us by his death. Secondly, 
we are also by his power raised up to a new life. And 
lastly, the resurrection of Christ is a sure pledge of our 
blessed resurrection. 

EXPLANATIONS. 

a. Xexr life, the state of reconciliation with God, in which 
the Christian lives to his glory, and to which he is ictro 
duced by repentance and faith. 



Q.45.] 



CATECHETJCAL EXERCISES, 



85 



6. Pledge, something that guarantees the accomplishment 
of a certain event. 

c. Blessed resurrection, the happy triumph of the Christian 
over death, and entrance upon the joys of heaven. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ arose from the dead. 1 Cor. xv. 4 and 20 — He 

rose again the third day, according to the Scriptures. - 

But now is Christ risen from the dead and become the first 
fruits of them that slept. Mark xvi. 6 — Ye seek Jesus of 
Nazareth, which was crucified : he is risen : he is not here ; 
behold the place where they laid him. 

2. Christ by his resurrection has overcome death. Rom. vi. 
9 — Knowing that Christ, being raised from the dead, dieth 
no more : death hath no more dominion over him. Col. ii 
15 — And having spoiled principalities and powers, he made 
a show of them openly, triumphing over them in it. 1 Cor. 
xv. 54-57 ; Heb. ii. 14 ; 2 Tim. 1. 10. 

3. Christ has made us partakers of his righteousness by his 
resurrection from the dead. Rom. iv. 25 — Who was delivered 
for our offences, and was raised again for our justification. 

1 Cor. xv. 17 and 18 — And if Christ be not raised your faith 
is vain : ye are yet in your sins : then they also which are 
fallen asleep in Christ are perished. 

4. Christ has purchased righteousness for us by his death. 

2 Cor. v. 21 — For he hath made him to be sin for us, who 
knew no sin; that we might be made the righteousness of 
God in him. Titus ii. 14 — Who gave himself for us, that he 
might redeem us from all iniquity, and purify unto him- 
belf a peculiar people, zealous of good works. 

5. Christians are raised up by the poiver of Christ to a, new 
life. Rom. vi. 4 and 8 — Therefore we are buried with him 
by baptism into death; that like as Christ was raised up 
from the dead by the glory of the Father, even so we also 

should walk in newness of life. Now if we be dead with 

Christ, we believe that we shall also live with him. Col. ii. 
12 and 13 — Buried with him in baptism, wherein also ye 
are risen with him through the faith of the operation of 
God, who hath raised him from the dead. And you, being 
dead in your sins and the uncircumcision of your flesh, hath 
he quickened together with him, having forgiven you all 
trespasses. 

8 



86 CATECHETICAL EXERCISES. [Q. 46. 

6. The resurrection of Christ is a sure pledge of the Chris- 
tian's blessed resurrection. 1 Cor. xv. 20 and 21 — But now is 
Christ risen from the dead, and become the first fruits of 
them that slept. For since by man came death, by man 
came also the resurrection of the dead. 1 Thess. iv. 14 — 
For if we believe that Jesus died and rose again, even so 
them also which sleep in Jesus will God bring with him. 
Rom. viii. 11. 

EXERCISES. 

What is the subject of inquiry in the forty-fifth question? 
How do you prove that Christ arose from the dead ? (1.) 
"What is inquired with respect to the resurrection of Christ ? 
"What is the answer returned to the question ? How many 
benefits of Christ's resurrection are specified in the answer ? 
What is the first? How do you prove that Christ, by his 
resurrection, has overcome death? (2.) For what purpose 
is Christ said to have overcome death by his resurrection ? 
How do you prove that Christ has made us partakers of his 
righteousness by his resurrection from the dead ? (3.) How 
has Christ procured this righteousness for us? How do 
you prove that Christ has purchased righteousness for us 
by his death? (4.) What is the second benefit of Christ's 
resurrection? What do you mean by new life 9 (a.) How 
do you prove that Christians are raised up by the power of 
Christ to a new life ? (5.) What is the third benefit of 
Christ's resurrection? What do you me&n by pledge? (b.) 
What by our blessed resurrection f (c.) How do you prove 
that the resurrection of Christ is a sure pledge of our 
blessed resurrection ? (6.) 



XVIII. Lord's Day. 

Q. 46. How dost thou understand these words, " he 
ascended into heaven ?" 

A. That Christ, in sight of his disciples, was taken 
up from the earth into heaven ; and that he continues 
there for our interest, until he come again to judge the 
quick and the dead. 



q.46.] 



CATECHETICAL EXEKC1SES. 



87 



EXPLANATIONS, 

a. Heaven, that part of the universe in which God affords 
more sensible manifestations of his presence and glory, 
and which is the especial dwelling-place provided for the 
blessed. 

b. Judge, to decide upon the moral quality of actions. 

c. Quick, the living. 

d. Dead, those who have departed this life. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ ivas taken from earth to heaven. Mark xvi. 19— 
So then> after the Lord had spoken unto them, he was re- 
ceived up into heaven, and sat on the right hand of God. 
1 Pet. iii. 22— Who [Christ] is gone into heaven, and is on 
the right hand of God. 

2. Christ was taken from earth to heaven in the sight of his 
disciples. Acts i. 9 — And when he had spoken these things, 
while they [his disciples] beheld, he was taken up ; and a 
cloud received him out of their sight. Luke xxiv. 51 — And 
it came to pass, while he blessed them, he was parted from 
them, and carried up into heaven. 

3. Christ continues in heaven for our interest. John xvi. 7 — 
It is expedient for you that I go away ; for if I go not away, 
the Comforter will not come unto you ; but if I depart, I 
will send him unto you. Horn. viii. 34 — Who is he that con- 
demned! ? It is Christ that died, yea rather, that is risen 
again, who is even at the right hand of God, who also 
maketh intercession for us. Heb. iv. 14. 

4. Christ shall continue in heaven until he shall come again 
to judge the quick and the dead. Acts iii. 21 — Whom the 
heaven must receive until the times of restitution of all 
things, which God hath spoken by the mouth of all his holy 
prophets since the world began. 

EXERCISES. 

What is the forty-sixth question ? What do you mean by 
heaven? (a.) What is the answer returned to this ques- 
tion? From whence was Christ taken up? How do you 
prove that Christ was taken up from earth to heaven ? 
(1.) In whose presence was Christ taken up ? How do 
you prove that Christ was taken up from earth to heaven 



88 



CATECHETICAL EXERCISES 



in the sight of his disciples ? (2.) Is Christ still in heaven ? 
For what purpose does Christ continue there ? How do 
you prove that Christ continues in heaven for our interest ? 
(3.) How long will Christ continue in heaven ? What do 
you mean by judge? (b.) What by the quick? (c.) What 
by the dead? (d.) How do you prove that Christ will con- 
tinue in heaven until he shall come again to judge the 
quick and the dead? (4.) 



Q. 47. Is not Christy then, with us even to the end of 
the world, as he hath promised ? 

A. Christ is very man and very God ; with respect to 
his human nature, he is no more on earth ; but with re- 
spect to his Godhead, majesty, grace, and Spirit, he is 
at no time absent from us. 

EXPLANATIONS 

a. End of the world, the time when the affairs of the pre= 
sent state of man shall be brought to a close. 

b. Godhead, divine nature. 

c. Majesty, sovereignty; dignity. 

d. Grace, unmerited favor and love. 

e. Spirit^ influences of the Holy Ghost. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ has promised to be with his people even unto the 
end of the world. Matt, xxviii. 20 — Lo, I am with you alway, 
even unto the end of the world. 

2. Christ is very God and very man. John i. 14 — And the 
Word was made flesh and dwelt among us. 1 Tim. iii. 16 
—And without controversy great is the mystery of godli- 
ness : God was manifest in the flesh, justified in the spirit, 
seen of angels, preached unto the Gentiles, believed on in 
the world, received up into glory. 

3. Christ is no more on earth with respect to his human na- 
ture. John xvi. 28 — Again, I leave the world and go to the 
Father. Matt. xxvi. 11 — For ye have the poor always with 
you; but me ye have not always. Heb. viii. 4 — For if 
he [Christ] were on earth, he should not be a priest. Acts 
iii. 21. 

4. Christ is ever present with his people, vHth respect to his 



Q. 48.] CATECHETICAL EXERCISES. 



89 



Godhead and majesty. Jer. xxiii. 24— Can any hide himself 
in secret places that I shall not see him ? saith the Lord, 
Bo not I fill heaven and earth ? saith the Lord. Ps. cxxxix, 
7-10 — Whither shall I go from thy Spirit ? or whither shall 
I flee from thy presence ? If I ascend up into heaven, thou 
art there j if I make my bed in hell, behold, thou art there, 
If I take the wings of the morning and dwell in the utter- 
most parts of the sea ; even there shall thy hand lead me, 
and thy right hand shall hold me. 

5. Christ is ever present with his people with respect to his 
grace and Spirit. 2 Cor. xiii. 14 — The grace of the Lord 
Jesus Christ, and the love of God, and the communion of the 
Holy Ghost, be with you all. Amen. Johnxiv. 16 and 17 
— And I will pray the Father, and he shall give you another 
Comforter, that he may abide with you for ever ; even the 
Spirit of truth. Matt, xviii. 20 — For where two or three 
are gathered together in my name, there am I in the midst 
of them. 

EXERCISES. 

What is the forty-seventh question? What do you mean 
by the end of the world? [a.) How do you prove that Christ 
has promised to be with his people, even unto the end of the 
world ? (1.) What is the answer returned to this question ? 
How do you prove that Christ is very God and very man ? 
(2.) What is said of Christ's human nature ? How do you 
prove that Christ is no more on earth with respect to his 
human nature? (3.) What is said with respect to Christ's 
divine nature? What do you mean by Godhead? (b.) 
What by majesty? (c.) How do you prove that Christ is 
ever present with his people with respect to his Godhead 
and majesty? (4.) What do you mean his grace ? (d.) 
What by his Spirit? (e.) How do you prove that Christ is 
ever present with his people with respect to his grace and 
Spirit? (5.) 



Q. 48. But if his human nature is not present, 
wherever his Godhead is, are not, then, these two na- 
tures in Christ separated from one another ? 

A. Not at all ; for since the Godhead is incompre- 
hensible and omnipresent, it must necessarily follow that 

8* 



90 



CATECHETICAL EXERCISES. 



the same is not limited with the human nature he as- 
sumed, and jet remains personally united to it. 

EXPLANATIONS. 

a. Incomprehensible, beyond the reach of human intellect, 

b. Omnipresent, in every place at the same time. 

DOCTRINES SEPARATED AND PROVED. 

1. The Godhead of Christ is incomprehensible. Job xi. 7-9 
— Canst thou by searching find out God ? Canst thou find 
out the Almighty unto perfection ? It is as high as heaven ; 
what canst thou do ? deeper than hell ; what canst thou 
know? The measure thereof is longer than the earth and 
broader than the sea. 

2. The Godhead of Christ is omnipresent. Acts xvii. 27 — 
That they should seek the Lord, if haply they might feel af- 
ter him, and find him, though he be not far from every one 
of us. Acts vii. 49 — Heaven is my throne, and earth is my 
footstool : what house will ye build me ? saith the Lord ; or 
what is the place of my rest ? 1 Kings viii. 27. 

3. Christ assumed human nature. Phil. ii. 6, 7 — Who, be- 
ing in the form of God, thought it not robbery to be equal 
with God: but made himself of no reputation, and took 
upon him the form of a servant, and was made in the like- 
ness of men. 

4. The Godhead of Christ remains personally united with his 
human nature. Col. ii. 9 — For in him dwelleth all the ful- 
ness of the Godhead bodily. 

EXERCISES. 

Repeat the forty-eighth question. What is taken for 
granted in this question ? What does the question ask in 
view of the fact that the human nature of Christ is not pre- 
sent wherever his Godhead is ? What answer is returned to 
the question ? What reason is assigned for the answer re- 
turned ? What do you mean by incomprehensible f [a.) How 
do you prove that the Godhead of Christ is incomprehen- 
sible? (1.) What do you mean by omnipresent ? (b.) How 
do 3 T ou prove that the Godhead of Christ is omnipresent ? 
(2.) What is said necessarily to follow from the fact that 
the Godhead of Christ is incomprehensible and omnipre- 
sent ? How do you prove that Christ assumed human na~ 



Q. 49.] CATECHETICAL EXERCISES. 



91 



ture? (3.) How do you prove that the Godhead of Christ 
remains personally united with his human nature ? (4.) 



Q. 49. Of what advantage to us is Christ 7 s ascen- 
sion into heaven f 

A. First, that he is our advocate in the presence of his 
Father in heaven : secondly, that we have our flesh in 
heaven, as a sure pledge, that he, as the head, will also 
take up to himself us, his members: thirdly, that he 
sends us his Spirit as an earnest, by whose power we 
" seek the things which are above, where Christ sitteth 
at the right hand of God, and not things on earth. " 

EXPLANATIONS. 

a. Advocate, one who pleads the cause of another. 

b. Our flesh, the nature by which we are particularly dis- 
tinguished. 

c. Sure pledge, a guarantee which can be relied on, that 
it will certainly take place. 

d. Head, chief ; principal of his spiritual body, the 
church. 

e. Members, constituent parts of his spiritual body, the 
church. 

/. Earnest, first-fruits ; that which is in advance and 
gives promise of something to come. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ is our advocate in the presence of his father in 
heaven. 1 John ii. 1 — And if any man sin, we have an ad- 
vocate with the Father, Jesus Christ the righteous. Rom. 
viii. 34 — Who is he that condemneth ? It is Christ that 
died, yea rather, that is risen again, who is even at the 
right hand of God, who also maketh intercession for us. 
Heb. ix. 24 — For Christ is not entered into the holy places 
made with hands, which are the figures of the true ; but 
into heaven itself, now to appear in the presence of God 
for us. 

2. Christ is the head of his people. Eph. v. 28 — For the 
husband is the head of the wife, even as Christ is the head 
of the church. Col. i. 18 — And he is the head of the body, 
the church. Eph. i. 22. 



92 



CATECHETICAL EXERCISES. 



[Q. 49. 



3. Christians are the members of Christ's body. 1 Cor. xii. 
27 — Now ye are the body of Christ, and members in par- 
ticular. Eph. v. 30 — For we are members of his body, of 
his flesh, and of his bones. 

4. The presence of Christ's hitman nature in heaven is a sure 
pledge that he will take up his people to himself. John xiv. 2, 
3 — I go to prepare a place for you. And if I go and pre- 
pare a place for you, I will come again, and receive you 
unto myself; that where I am, there ye maybe also. Eph. 
ii. 6 — And hath raised us up together, and made us sit to- 
gether in heavenly places in Christ Jesus. 

5. Christ sends his Spirit upon his people. John xvi. 7 — It 
is expedient for you that I go away ; for if I go not away, 
the Comforter will not come unto you ; but if I depart I 
will send him unto you. John xiv. 16, 17 — And I will pray 
the Father, and he shall give you another Comforter, that 
he may abide with you for ever ; even the Spirit of truth. 

6. Christ gives his /Spirit to his people as an earnest. Eph. 
i. 13, 14 — In whom also after that ye believed, ye were 
sealed with that holy Spirit of promise, which is the earnest 
of our inheritance until the redemption of the purchased 
possession, unto the praise of his glory. 2 Cor. v. 5 — Nov 
he that hath wrought for us the selfsame thing is God, 
who also hath given unto us the earnest of the Spirit. 
2 Cor. i. 22. 

7. Christ gives us his Spirit that we should seek those things 
ivhich are above, at the right hand of God. Col. iii. 1-3 — If 
ye then be risen with Christ, seek those things which are 
above, where Christ sitteth on the right hand of God. Set 
your affections on things above, not on things on the earth. 
For ye are dead, and your life is hid with Christ in God. 
Phil. iii. 20 — For our conversation is in heaven ; from 
whence also we look for the Saviour, the Lord Jesus Christ. 

EXERCISES. 

What is the forty-ninth question? What is the answer 
returned to the question ? How many advantages of Christ's 
ascension are specified in the answer? What is the first ? 
What do you mean by an advocate ? (a.) How do you prove 
that Christ is our advocate in the presence of his Father in 
heaven ? (1.) What is the second advantage of Christ's as- 
cension specified? What relation is Christ said to sustain 
to his people in this part of the answer ? What do you 



Q. 50.] 



CATECHETICAL EXERCISES. 



93 



mean by head? (d.) How do you prove that Christ is the 
head of his people? (2.) What relation are his people 
said to sustain to him ? What do you mean by members? 
(e.) How do you prove that Christians are members of 
Christ's body? (3.) What do you mean by our flesh spoken 
of in this part of the answer ? (b.) What by a sure pledge? 
(c.) How do you prove that the presence of Christ's human 
nature in heaven is a sure pledge that he will take up his 
people to himself? (4.) What is the third advantage of 
Christ's ascension into heaven specified in the answer ? 
How do you prove that Christ sends his spirit upon his 
people ? (5.) What do you mean by an earnest ? (/. ) How 
do you prove that Christ gives his Spirit to his people as an 
earnest? (6.) What is ascribed to the Holy Spirit in this 
part of the answer ? How do you prove that Christ gives us 
his Spirit that we should seek those things which are above 
at the right hand of God, and not things on the earth ? (7, ) 



XIX Lord's Bay. 

Q. 50. Why is if added, u and sitteth at the right 
tend of God?" 

A, Because Christ ascended into heaven for this end, 
that he might there appear as head of his church, by 
whom the Father governs all things 

EXPLANATIONS. 

a. Sitteth at the right hand of God, occupies the place of 
preferment and power in the immediate presence of God. 

b, Church, the collective body of those who believe in 
Christ. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ sitteth at the right hand of God. Heb. viii. 1 — 
We have such a high-priest, who is set on the right hand 
of the throne of the Majesty in the heavens. Heb. i. 3 — 
Upholding all things by the word of his power, when he had 
by himself purged oar sins, sat down on the right hand of 
the Majesty on high. Eph. i. 20 — Which he wrought in 
Christ, when he raised him from the dead, and set him at 



94 



CATECHETICAL EXERCISES, 



[Q.5L 



his own right hand in the heavenly places, Mark xvi. 19 ; 
1 Pet. iii. 22 ; Rom. viii. 34. 

2. Christ ascended into heaven. Eph. iv. 8-10 — When he 
ascended up on high, he led captivity captive, and gave 
gifts unto men. Now that he ascended, what is it but that 
he also descended first into the lower parts of the earth ? 
He that descended is the same also that ascended up far 
above all heavens, that he might fill all things. 1 Pet. iii. 
22 — Who is gone into heaven, and is on the right hand of 
God. 

3. Christ ascended into heaven that he might appear there as 
the head of Jus church. Eph. i. 22 — And hath put all things 
under his feet, and gave him to be the head over all things 
to the church. Col. i. 18 — And he is the head of the body, 
the church. 

4. The Father governs all things by Christ. 1 Cor. xv. 25 — 
For he must reign, till he hath put all enemies under his 
feet. John v. 22 — For the Father judgeth no man, but hath 
committed all judgment unto the Son. Matt, xxviii. 18 — 
All power is given unto me in heaven and in earth. 

EXERCISES. 

What is the fiftieth question ? What do you mean by the 
expression sitteth at the right hand of God ? (a.) How do 
you prove that Christ sitteth at the right hand of God ? (1 . ) 
What is the answer returned to the question ? How do you 
prove that Christ ascended into heaven? (2.) For what 
purpose did Christ ascend into heaven ? What do you mean 
by his church? (b.) How do you prove that Christ as- 
cended into heaven that he might appear there as the head 
of his church? (3.) What further is affirmed with regard 
to Christ's presence in heaven? How do you prove that 
the Father governs all things by Christ? (4.) 



Q. 51. What profit is this glory of Christ, ovr 
head, unto us ? 

A. First, that by his Holy Spirit he potireth out hea- 
venly graces upon us his members ; and then, that by his 
power he defends and preserves us against all enemies. 



Q. 52,] CATECHETICAL EXERCISES. 



95 



EXPLANATIONS. 

a. Glory, distinguished honor. 

b. Heavenly graces, divine influences. 

c. All enemies, every one that seeks to injure or destroy 
us, as the devil, the world, and the flesh. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ by his Holy Spirit pour eth out heavenly graces upon 
his people. Acts ii. 33 — Therefore being by the right hand 
of God exalted, and having received of the Father the pro- 
mise of the Holy Ghost, he hath shed forth this, -which ye 
now see and hear. Acts x. 45 — And they of the circumci- 
sion which believed were astonished, as many as came with 
Peter, because that on the Gentiles also was poured out the 
gift of the Holy Ghost. Eph. iv. 8. 

2. Christ by his power defends and preserves his people against 
all enemies. John x. 28 — And I give unto them eternal life ; 
and they shall never perish, neither shall any man pluck 
them out of my hand. John xvi. 33 — In the world ye shall 
have tribulation ; but be of good cheer ; I have overcome 
the world. 2 Cor. xii. 9 — My grace is sufficient for thee ; 
for my strength is made perfect in weakness. 

EXERCISES. 

Repeat the fifty -first question. What do you mean by 
glory? (a.) What answer is returned to this question? 
How many advantages of Christ's sitting at the right hand 
of God are specified in the answer ? What is the first ? 
What do you mean by heavenly graces ? {b. ) How do you 
prove that Christ by his Spirit poureth out heavenly graces 
upon his people ? (1.) What is the second benefit derived 
from Christ's sitting at the right hand of God? What do 
you mean by all enemies ? (c.) How do you prove that Christ, 
by his power, defends and preserves his people against all 
enemies? (2.1 



Q. 52. What comfort is it to thee, " that Christ 
shall come again to judge the quick and the dead?" 

A. That in all my sorrows and persecutions, with up- 
lifted head I look for the very same person, who before 



96 



CATECHETICAL EXERCISES. 



[Q. 52. 



offered himself, for my sake, to the tribunal of God, and 
hath removed all curse from me, to come as judge from 
heaven ; who shall cast all his and my enemies into ever- 
lasting condemnation, but shall translate me, with all his 
chosen ones to himself, into heavenly joys and glory. 

EXPLANATIONS. 

a. Sorrows, troubles, or circumstances which occasion 
pain and distress. 

b. Persecutions, opposition encountered, or injuries re- 
ceived, in consequence of our adherence to the Christian 
religion. 

c. Uplifted head, erect countenance, such as indicates a 
rising superior to every difficulty. 

d. Condemnation, the punishment provided by God for all 
his enemies. 

e. Translate, transfer ; remove from one place to another. 
/. Chosen, elected; selected from among others. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ offered himself to God in the room and stead of his 
people. Heb. ix. 28 — So Christ was once offered to bear the 
sins of many. Titus ii. 14 — Who gave himself for us, that 
he might redeem us from all iniquity, and purify unto him- 
self a peculiar people, zealous of good works. Heb. ix. 14 
and x. 12 ; 1 Pet. ii. 24 ; Rom. v. 8 ; 1 John iii. 5. 

2. Christ has removed all curse from his people. Gal. iii. 13 
— Christ hath redeemed us from the curse of the law, be- 
ing made a curse for us. Rom. viii. 1 — There is therefore 
now no condemnation to them which are in Christ Jesus, 

8. The Christian is exposed to sorrows and persecutions in the 
present life. John xvi. 33 — In the world ye shall have tribu- 
lation ; but be of good cheer; I have overcome the world, 
2 Tim. iii. 12 — Yea, and all that will live godly in Christ 
Jesus shall suffer persecution. 

4. The very same Lord J esus Christ, 7vho offered himself for the 
sins of his people, will come as judge from heaven. Acts i. 11 — This 
same Jesus, which is taken up from you into heaven, shall 
so come in like manner as ye have seen him go into heaven. 
Acts x. 42 — And he commanded us to preach unto the peo- 
ple, and to testify that it is he [Christ] which was ordained 
of God to be the Judge of quick and dead. 2 Cor. v. 10; 
Acts xvii. 31 ; John v. 22. 



q. 52.] 



CATECHETICAL EXERCISES. 



97 



5. The Christian looks for the coming of the Lord Jesus 
Christ as judge from heaven. Titus ii. 13 — Looking for the 
blessed hope, and the glorious appearing of the great God 
and our Saviour Jesus Christ. Heb. ix. 28 — Unto them that 
look for him shall he appear the second time, without sin, 
unto salvation. 2 Pet. iii. 1£. 

(5. This looking for the Lord Jesus Christ to come as judge 
from heaven, is a source of comfort to the Christian in the midst 
of his troubles and sorrows. Luke xxi. 28 — And when these 
things begin to come to pass, then look up, and lift up your 
heads; for your redemption draweth nigh. 1 Thess. iv. 
16-18 — And the dead in Christ shall rise first: then we 
which are alive and remain, shall be caught up together 
with them in the clouds, to meet the Lord in the air : and 
so shall we ever be with the Lord. Wherefore comfort one 
another with these words. 

7. Christ will cast all his enemies, and the enemies of his peo- 
ple, into everlasting condemnation. 2 Thess. i. 6-9 — Seeing it 
is a glorious thing with God to recompense tribulation to 
t hem that trouble you ; and to you who are troubled, rest 
with us : when the Lord Jesus Christ shall be revealed from 
heaven with his might}^ angels, in flaming fire, taking ven- 
geance on them that know not God, and that obey not the 
gospel of our Lord Jesus Christ; who shall be punished 
with everlasting destruction from the presence of the Lord, 
and from the glory of his power. 

8. Christ tvill translate all his chosen ones to himself into hea- 
venly joys and glory. John xiv. 3 — And if I go and prepare 
a place for you, I will come again, and receive you unto 
myself; that where I am, there ye may be also. John xvii. 
24 — Father, I will that they also, whom thou hast given 
me, be with me where I am ; that they may behold my 
glory, which thou hast given me. Matt. xxv. 34 ; 1 Thess. 
iv. 17. 

EXERCISES. 

Repeat the fifty-second question. What is the answer 
returned to the question? What is Christ said to have 
done for his people in this answer ? How do you prove 
that Christ offered himself to God in the room and stead of 
his people ? (1.) What is Christ said to have done for his 
people besides offering himself for them? How do you 
prove that Christ has removed all curse from his people ? 

G 9 



CATECHETICAL EXERCISE? 



(2.) "What is the condition of the Christian in the present 
world, as represented in the first part of the answer ? 
What do you mean by sorrows f (a.) What by persecutions f 
(b.) How do you prove that the Christian is exposed to 
sorrows ana persecutions in the present life ? (3.) In what 
capacity is the Christian represented in the midst of his 
sorrows and persecutions, as expecting the Lord Jesus Christ 
to appear ? How do you prove that the very same Lord 
Jesus Christ, who offered himself for the sins of his people, 
will come as judge from heaven? (4.) With what word is 
this expectation of the Christian with regard to Christ's 
coming as judge expressed ? How do you prove that the 
Christian thus looks for the coming of the Lord Jesus Christ 
as judge from heaven ? (5.) In what particular attitude is 
the Christian represented as thus looking for the coming of 
the Lord Jesus Christ ? What is the force of the expres- 
sion with uplifted head ? (c.) How do you prove that this 
looking for the Lord Jesus Christ to come as judge from 
heaven is a source of comfort to the Christian in the midst 
of his troubles and sorrows ? (6.) What shall Christ do 
when he comes as judge from heaven ? What do you mean 
by condem nation ? (d.) How do you prove that Christ will 
cast all his enemies and the enemies of his people into ever- 
lasting condemnation? (7.) What will Christ do further 
when he comes as judge from heaven ? What do you mean 
by translate ? (e.) What by chosen:- (/.) How do you prove 
that Christ wiil translate all his chosen ones to himself, into 
heavenly joys and glory ? (8.) 



XX. Lord's Bay. 

<S3f (gob % fjob (sijost 

Q. 53. What dost thou helieve concerning the Holy 
Ghost? 

A. First, that he is true and co-eternal God with the 
Father and the Son ; secondly, that he is also given me 
to make me, by a true faith, a partaker of Christ and all 
his benefits, that he may comfort ine and abide with me 
for ever. 



q. 53.] 



CATECHETICAL EXERCISES. 



99 



EXPLANATIONS. 

a, Co-eternal, equally eternal with the Father and the 
Son. 

h. Comfort, to cheer or support in the midst of depres- 
sion or trouble. 

DOCTRINES SEPARATED AND PROVED. 

1. The Holy Ghost, is true God. Acts v. 3 and 4— Why 

hath Satan tilled thy heart to lie to the Holy Ghost ? ■ 

Thou hast not lied unto men, but unto God. 1 Cor. iii. 16 
and vi. 19— Know ye not that ye are the temple of God, and 

that the Spirit of God dwelleth in you ? What? know ye 

not that your body is the temple of th e Holy Ghost? Gen. i. 2. 

2. The Holy Ghost is co-eternal God with the Father and the 
Son. 1 John v. 7 — For there are three that bear record in 
heaven, the Father, the Word, and the Holy Ghost : and 
these three are one. Heb. ix. 14 — How much more shall 
the blood of Christ, who through the eternal Spirit offered 
himself without spot to God, purge your conscience from 
dead works to serve the living God. 

3. The Holy Ghost is given to Christians. Acts ii. 38 — 
Kepent, and be baptized every one of you in the name of 
Jesus Christ for the remission of sins, and ye shall re- 
ceive the gift of the Holy Ghost. Acts v. 32 — The Holy 
Ghost whom God hath given to them that obey him. 1 
Thess. iv. 8 — He therefore that despiseth, despiseth not 
man, but God, who hath also s;iven unto us his Holy Spirit. 
1 John iii. 24 and iv. 13 ; 2 Cor. i. 22. 

4. The Holy Ghost is given to Ch ristians to make them par- 
takers of Christ and all his benefits. 1 Cor. xii. 3 — No man 
can say that Jesus is the Lord, but by the Holy Ghost. 
Rom. viii. 9 — Now, if any man have not the Spirit of Christ, 
he is none of his. Eph. iii. 14 and 16 — For this cause I 
bow my knees unto the Father of our Lord Jesus Christ. 

That he would grant you, according to the riches of his 

glory, to be strengthened with might by his Spirit in the 
inner man. 

5. The Holy Ghost makes Christians partakers of Christ and 
all his benefits by a true faith. Gal. iii. 14 — That the blessing 
of Abraham might come on the Gentiles through Jesus 
Christ: that we might receive the promise of the Spirit 
through faith. Col. ii. 12 — Ye are riven with him [Christ] 



100 CATECHETICAL EXERCISES. [Q. 54. 

through the faith of the operation of God. Eph. iii. 17 — 
That Christ may dwell in your hearts by faith. 

6. The Holy Ghost is given to Christians that ha may comfort 
them. John xiv. 26 — But the Comforter, which is the Holy 
Ghost, whom the Father will send in my name, he shall 
teach you all things. John xv. 26 — But when the Comforter 
is come, whom I will send unto you from the Father, even 
the Spirit of truth. Acts ix. 31 . 

7. The Holy Ghost shall abide with Christians for ever. 
John xiv. 16 and 17 — And I will pray the Father, and he 
shall give you another Comforter, that he may abide with 

you for ever; even the Spirit of truth. For he dweileth 

with you and shall be in you. 

EXERCISES. 

Repeat the fifty-third question. What answer is returned 
to the question? How many things does the answer say 
are believed concerning the Holy Ghost ? What is the first ? 
How do yo\x prove that the Holy Ghost is true God? (1.) 
What do you mean by co-eternal? (a.) How do you prove 
that the Holy Ghost is co-eternal with the Father and the 
Son ? (2.) What is the second thing which the answer says 
is believed concerning the Holy Ghost? How do you prove 
that the Holy Ghost is given to Christians ? (3.) For what 
purpose is the Holy Ghost given to Christians ? How do 
you prove that the Holy Ghost is given to Christians to 
make them partakers of Christ and all his benefits? (4.) 
By what does the Holy Ghost make Christians partakers of 
Christ? How do you prove that the Holy Ghost makes 
Christians partakers of Christ and all his benefits by true 
faith ? (5.) What further does the Holy Ghost do for the 
Christian? What do you mean by comfort ? (b.) How do 
you prove that the Holy Ghost is given to Christians that 
he may comfort them? (6.) What is said as to the con- 
tinuance of the Holy Ghost with Christians ? How do you 
prove that the Holy Ghost shall abide with Christians for 
ever? (7.) 

XXI. Lord's Bay, 

Q. 54. What helievrti thou concerning the "Holy 
Catholic Church" of Christ? 



Q. 5-1.] 



CATECHETICAL EXERCISES, 



101 



A. That the Son of God, from the beginning to the 
end of the world, gathers, defends, and preserves to him- 
self, by his Spirit and word, out of the whole human 
race, a church, chosen to everlasting life, agreeing in 
true faith ; and that I am, and for ever shall remain, a 
living member thereof. 

EXPLANATIONS. 

a. Catholic, general ; universal. 

b. Beginning, the time when the present state of the hu- 
man race commenced. 

c. End of the tear Id, the time when the affairs of man's 
present state shall be brought to a close. 

DOCTRINES SEPARATED AND PROVED. 

L The Lord Jesus Christ, the So?i of God, rjatliers unto him- 
self a ckurc k. Eph. iv. 11 — And he [Christ] gave some, apos~ 
ties; and some, prophets ; and some, evangelists ; and some, 
pastors and teachers ; for the perfecting of the saints, for 
the work of the ministry, for the edifying of the body of 
Christ. Eph. i. 10 — That in the dispensation of the fulness 
of times, he might gather together in one, all things iu 
Christ, both which are iu heaven, and which are on earth ; 
even in him. 

2. The Son of God gathers Ins church out of the whole human 
race. llev. v. 9 — For thou wast slain, and hast redeemed us 
to God by thy blood out of every kindred, and tongue, and 
people, and nation. Ps. ii. 7, 8 — Thou art my son ; this 
daj r have I begotten thee. Ask of me, and I shall give thee 
the heathen for thine inheritance, and the uttermost parts 
of the earth for thy possession. Isa. xliii. 5-7. 

3. The church, wkieh the son of God gathers, is a chosen 
church. 1 Pet. ii. 9 — But ye are a chosen generation, a royal 
priesthood, an holy nation, a peculiar people. Mark xiii. 
20 — Bat for the elect's sake whom he hath chosen, he hath 
shortened the days. Eph. i. 4 — According as lie hath cho- 
sen us in him before the foundation of the world.. 

4. The church, which Christ gathers, he hath chosen unto 
everlasting life. Acts xiii. 48 — And as many as were or- 
dained to eternal life believed. John x. 28 — And I give 
unto them eternal life. 

5. The church, which the Son of God gather.*, agrees in (rue 



102 



CATECHETICAL EXERCISES. 



faith. Eph. iv. 4-6 and 13 — There is one body, and one 
Spirit, even as ye are called in one hope of your calling ; 
one Lord, one faith, one baptism, one God and Father of 

all. Till we all come in the unity of the faith, and of the 

knowledge of the Son of God, unto a perfect man, unto the 
measure of the, stature of the fulness of Christ. 

6. The Son of God gathers his church by his Spirit and word. 
Bom. xv. 17-19 — I have, therefore, whereof I may glory 
through Jesus Christ in those things which pertain to God. 
For I will not dare to speak of any of those things which 
Christ hath not wrought by me, to make the Gentiles obe- 
dient, by word and deed, through mighty signs and wonders, 
by the power of the Spirit of God ; so that from Jerusalem 
and round about unto Illy ri cum, I have fully preached the 
gospel of Christ. Horn. x. J .4-1 7. 

7. The Son of God gathers his church from the beginning of 
the world. Luke xi. 49-51 — Therefore also said the wisdom 
of God, I will send them prophets and apostles, and some 
of them they shall slay and persecute : that the blood of all 
the prophets, which was shed from the foundation of the 
world, may be required of this generation ; from the blood 
of Abel unto the blood of Zacharias, which perished be- 
tween the altar and the temple. Heb. xi. 

8. The Son of God will continue to gather his church until the 
end of the world. Matt, xxviii. 20 — Lo, I am with you alway, 
even unto the end of the world. 1 Cor. xi. 26 — For as often 
as ye eat this bread and drink this cup, ye do show the 
Lord's death till he come. 

9. ' The Son of God also defends and preserves his church. 
Matt. xvi. 18 — And I say unto thee, that thou art Peter, and 
upon this rock I will build my church ; and the gates of 
hell shall not prevail against it. Isa. liv. 17 — No weapon 
that is formed against thee shall prosper. John x. 28 — 
They shall never perish, neither shall any man pluck them 
out of my hand. 

10. The Christian is a living member of Chris fs church. 
Eph. ii. 19-22 — Now therefore ye are no more strangers and 
foreigners, but fellow-citizens with the saints, and of the 
household of God ; and are built upon the foundation of the 
apostles and prophets, Jesus Christ himself being the chief 
corner stone ; in whom all the building fitly framed to- 
gether groweth unto a holy temple in the Lord : in whom 



q. 54.] 



CATECHETICAL EXERCISE'S. 



103 



also ye are builded together for a habitation of God through 
the Spirit. 

11. The Christian vAll remain a member of Christ's church 
for ever. 1 Cor. i. 8, 9 — Who shall also confirm you unto 
the end, that ye may be blameless in the day of our Lord 
Jesus Christ. God is faithful, by whom ye were called 
unto the fellowship of his Son Jesus Christ our Lord. Ps. 
xxiii. 6 — Surely goodness and mercy have followed me all 
the days of my life ; and I will dwell in the house of the 
Lord for ever. 

EXERCISES. 

What is the fifty-fourth question ? What do you mean 
by catholic? (a.) What answer is returned to the ques- 
tion ? How do you prove that the Son of God gathers unto 
himself a church? (1.). From what does the Son of God 
gather his church? How do you prove that the Son of God 
gathers his church out of the whole human race ? (2.) How 
is the church, which the Son of God gathers, further repre- 
sented ? How do you prove that the church which the Son 
of God gathers is a chosen church? (3.) To what is the 
church which the Son of God gathers chosen ? How do 
you prove that the church which the Son of God gathers is 
chosen to everlasting life ? (4.) What is further said, with 
regard to the church which the Son of God gathers ? How 
do you prove that the church which the Son of God 
gathers agrees in true faith? (o.) By what does the Son 
of God gather his church? How do you prove that the 
Son of God gathers his church by his Spirit and word? (6.) 
From what time does the Son of God gather his church ? 
What do you mean by the beginning of the world ? (6.) How 
do you prove that the Son of God gathers his church from 
the beginning of the world? (7.) To what time does the 
Son of God gather his church ? What do you mean by the 
end of the world? (c.) How do you prove that the Son of 
God will continue to gather his church to the end of the 
world? (8.) What does the Son of God do for his church 
besides gathering it ? How do you prove that the Son of 
God also defends and preserves his church? (9.) W T hat re- 
lation do you sustain to this church as stated in the an- 
swer ? How do you prove that you are a living member 
of Christ's church? (10.) What is said about your con- 
tinuing a member of this church ? How do you prove that 
you will remain a member of Christ's church for ever ? (11.) 



104 CATECHETICAL EXERCISES [Q. 55. 

Q. 55. What do yon mean by the "communion of 
saints?" 

A. First, that all and every one who believes, being 
members of Christ, are in common partakers of him. and 
of all his riches and gifts : secondly, that every one must 
know it to be his duty, readily and cheerfully to employ 
his gifts for the advantage and salvation of other members. 

EXPLANATIONS. 

a. Communion, fellowship ; mutual intercourse between 
two or more persons. 

b. Saints, the children of God; the members of Christ's 
spiritual church. 

c. In common, having a mutual and equal part in. 

d. Riches, the spiritual blessings Christ possesses. 
c. Gifts, the favors and mercies Christ bestows. 

DOCTRINES SEPARATED AM) PROVED. 

I« All that bdieve are members of Christ. 1 Cor. xii. 12, IS 
and 27 — For as the body is one. and hath many members, 
and all the members of that one body, being many, are one 
body : so also is Christ. For by one Spirit, we are all 

baptized into one body. Now are ye the body of Christ 

and members in particular. Eph. v. 80 — For we are mem- 
bers of his body, of his Sesh, and of his bones. 

2. All that bdieve are in comm on partakers of Christ. 1 John 
i. 0 — And truly our fellowship is with the Father, and with 
his Son Jesus Christ. John xvii. 21 — That they all may be 
one; as thou, Father, art in me, and I in thee, that they 
also may be one in us. 1 Cor. vi. 17 — But he that is joined 
unto the Lord is one Spirit. 

3. All that believe are in common partakers of all Chrisfs 
riches and gifts. John i. 16 — And of his fulness have all we 
received, and grace for grace. Rom. viii. 82 — He that spared 
not his own Son, but delivered him up for us all, how shall 
he not with him also freely s;ive us all thines ? Eom. v. 
6-10. 

4. All that believe are partakers in common of Christ and all 
his riches and gifts, in consequence of their being members of him. 
1 Cor. xii. 13 and 14 — For by one Spirit are we all baptized 
into one body, whether we be Jews or Gentiles, whether we 
be bond or free; and have been aii niade to drink into one 



q. 55.] 



CATECHETICAL EXERCISES. 



105 



Spirit. For the body is not one member, but many. Col. 
ii. 19 — And not holding the Head, from which all the body 
by joints and bands having nourishment ministered, and 
knit, together, increaseth with the increase of God. Eph. 
v. 29 and 80 — For no man ever yet hated his own flesh ; 
but nourisheth and cherisheth it, even as the Lord the 
church : for we are members of his body, of his flesh, and 
of his bones. Eph. iv. 15 and 16. 

5. It is the duty of evary Christian readily and cheerfully 
to employ his gifts for the advantage of others. 1 Pet. iv. 10 — 
As every one hath received the gift, even so minister the 
same one to another, as good stewards of the manifold grace 
of God. Phil. ii. 8 and 4 — In lowliness of mind let each es- 
teem others better than themselves. Look not every mini 
on his own things, but every man also on the things of 
others. 1 Cor. xiii. 5. 

6. Christians are members one of another. Eph. iv. 25 — For 
we are members one of another. Rom. xii. 5— ~8o we, being 
many, are one body in Christ, and every one members one 
of another. 

EXERCISES. 

Repeat the fifty-fifth question ? What do you mean by 
communion? (a.) What by saints? (b.) What answer is 
returned to the question? Into how many parts is the 
question divided? Of what does the first treat? [Of 
the communion of saints in reference to Christ their head.~\ Of 
what does the second part treat? [Of the communion of 
saints in reference to each other. ] How is the first part ex- 
pressed ? How do you prove that all that believe are mem- 
bers of Christ? (1.) What further is affirmed of all that 
believe, in relation to Christ? What do you mean by the 
expression in common? (c.) How do you prove that all that 
believe are in common partakers of Christ? (2.) Of wfeat 
further besides Christ are all that believe said to be par- 
takers ? What do you mean by riches ? (d. ) What by gifts ? 
(e.) How do you prove that all that believe are in common 
partakers of all Christ's riches and gifts? (8.) Inconse- 
quence of what are all that believe partakers of Christ and 
ail his riches and gifts ? [In consequence of their being mem- 
hers of Christ.'] How do you prove this ? (4.) What is the 
second part of the answer ? How do you prove that it is 
the duty of every Christian readily and cheerfully to em- 



106 



CATECHETICAL EXERCISES. 



[Q. 56. 



ploy his gifts for the advantage and salvation of others ? 
(5.) What particular relation do Christians sustain to each 
other, as set forth in this part of the answer ? [They are 
members one of another. .] How do you prove this ? (6.) 



Q. 56. What believest thou concerning the "forgive- 
ness o f sins f* 3 

A. That God, for the sake of Christ's satisfaction, will 
no more remember my sins, neither my corrupt nature, 
against which I have to struggle all my life long ; but 
will graciously impute to me the righteousness of Christ, 
that I may never be condemned before the tribunal of 
God. 

EXPLANATIONS. 

a. Satisfaction, the atonement made by his sufferings and 
death. 

b. Remember, to keep in mind with a view to punish. 

c. Corrupt nature, the depravity with which we are born, 
in consequence of which we are inclined to evil, usually 
called original sin. 

d. Tnwute, to put to one ? s credit, so that he receives the 
benefit just as if it were his own. 

e. Tribunal, judgment-seat. 

"DOCTRINES SEPARATED AND PROVED. 

1. God mil no more remember, thai is, he will forgive the. 
sins of his people. Jer. xxxi. 84 — For I will forgive their 
iniquity, and I will remember their sin no more. Ps. ciii. 
12 — As far as the east is from the west, so far hath he re- 
moved our transgressions from us. 

2. God will no more remember, that is, he will forgive (he 
corrupt nature, or the original sins, of his people as well as their 
actual transgressions. Rom. vii. 21 and 25 — 0 wretched man 
that I am ! who shall deliver me from the body of this 
death ? I thank God through Jesus Christ our Lord. Ps. 
ciii. 3 — Who forgiveth all thine iniquities ; who healeth all 
thy diseases. 

3. God's p>eople have to struggle all their life long against 
their corrupt nature, that is, original sin. Pvom. viii. 18, 19, 
21 — For I know, that in me, (that is, in my flesh,) dwelleth 
no good thing ; for to will is present with me ; but how to 



q. 56.] 



CATECHETICAL EXERCISES. 



107 



perform that which is good I find not. For the good that 
I would, I do not ; but the evil which I would not, that I 
do. — I find then a law, that when I would do good, evil is 
present with me. Gal. v. 17 — For the flesh lusteth against 
the Spirit, and the Spirit against the flesh ; and these are 
contrary the one to the other: so that ye cannot do the 
things that ye would. 

4. God forgives the sins of Ids people for the sake of Christ's 
satisfaction. Eph. i. 7 — In whom we have redemption through 
his blood, the forgiveness of sins. 2 Cor. v. 21 — For he 
hath made him to be sin for us, who knew no sin ; that we 
might be made the righteousness of God in him. 1 John 
ii. 2 ; 2 Cor. v. 19. 

5. God imputes to Christians the righteousness of Christ. 
Rom. iii. 22 and 25 — Even the righteousness of God, which 
is by faith of Jesus Christ unto all, and upon all them that 
believe. — To declare his righteousness for the remission of 
sins that are past, through the forbearance of God. 1 Cor. 
i. 80 — But of him are ye in Christ Jesus, who of God is 
made unto us wisdom, and righteousness, and sanctification, 
and redemption. 

6. God imputes to Christians the righteousness of Christ from 
motives of grace. Rom. iii. 24 — Being justified freely by his 
grace through the redemption that is in Christ Jesus. Rom. 
iv. 16 — Therefore it is of faith, that it might be of grace. 
Eph. ii. 8. 

7. In consequence of the righteousness of Christ being im- 
puted, to Christians, they shall never be condemned before the 
tribunal of God. John v. 24 — Verily, verily, I say unto you, 
He that heareth my word, and believeth on him that sent 
me, hath everlasting life, and shall not come into condemna- 
tion ; but is passed from death unto life. Rom. viii. 1 — 
There is therefore now no condemnation to them which are 
in Christ Jesus, who walk not after the flesh, but after the 
Spirit. John iii. 18. 

EXERCISES. 

"What is the fifty-sixth question ? What answer is re- 
turned to this question? What do you mean by remember? 
(b.) How do you prove that God will no more remember 
the sins of his people? (1.) What, besides the sins of his 
people, will God no more remember ? What do you mean 
by corrupt nature $ (c.) How do you prove that God will no 



108 



CATECHETICAL EXERCISES. 



[Q. 57. 



more remember the corrupt nature of his people? (2.) 
What is further said with regard to this corrupt nature ? 
How do you prove that God's people have to struggle all 
their 'life long against their corrupt nature ? (3.) On ac- 
count of what does God forgive the sins of his people ? What 
do you mean by satisfaction ? (a.) How do you prove that 
God forgives the sins of his people for the sake of Christ's 
satisfaction? (4.) What is God said to do besides forgiving 
his people their sins? What do you mean by impute J (d.) 
How do you prove that God imputes to Christians the righte- 
ousness of Christ? (5.) How does God impute to Chris- 
tians Christ's righteousness? Plow do you prove that God 
imputes to Christians Christ's righteousness graciously ? (0.) 
What is said to follow from God's imputing Christ's righte- 
ousness to his people ? What do you mean by tribunal ? (c.) 
How do you prove that, in consequence of Christ's righte- 
ousness being imputed to Christians, they shall never be 
condemned before the tribunai of God ? (7.) 



XXII. Lord's Bay. 

Q. 57. WJiat comfort doth the " resurrection of the 
hodif ' afford ihec f 

A. That not only my soul, after this life, shall be im- 
mediately taken up to Christ, its head ; but also, that 
this my bo3j ? being raised by the power of Christ, shall 
be re-united with 1113' soul, and be made like unto the 
glorious body of Christ. 

EXPLANATIONS. 

a. After this life, when man's present state of existence 
has closed. 

b. Re-united, brought together again after having been 
separated. 

DOCTRINES SEPARATED AND PROVED. 

I. The soul of the Christian (-hall be taken up to Christ its 
head. Eccl. xii. 7 — Then shall the dust return to the earth 
as it was ; and the spirit shall return unto God who gave 
it. Phil. i. 2 : J — For I am in a strait betwixt two, having a 
desire to depart and be with Christ ; which is far better. 



Q.57.] 



CATECHETICAL EXERCISES. 



J 00 



2. This taking up of the soul to Christ its head shall take 
place immediatehf after this life. Luke xxiii. 43 — And Jesus 
said unto him, Verily I say unto thee, to-day shalt thou be 
with me in paradise. Luke xvi. 22 — And it came to pass 
that the beggar died, and was carried by the angels into 
Abraham's bosom. Rev. xiv. 13 — Blessed are the dead which 
die in the Lord from henceforth. 

3. There will be a resurrection of the dead. Acts xxiv. 15 — 
And have hope toward God, which they themselves also 
allow, that there shall be a resurrection of the dead, both 
of the just and unjust. ?uatt. xxii. 31 and 32 — But, as 
touching the resurrection of the dead, have ye not read, 
that which was spoken unto you by God, saying ; I am the 
God of Abraham, and the God of Isaac, and the God of 
Jacob ; God is not the God of the dead, but of the living. 
Acts iv. 2 — And preached through Jesus the resurrection 
from the dead. 

4. In the resurrection, the same body that died shall be raised. 
1 Cor. xv. 36 and 53 — Thou fool, that which thou sowest is 

not quickened, except it die. For this corruptible must 

put on incorruption, and this mortal must put on immor- 
tality. Job xix. 25 and 26 — For I know that my E,edeemer 
liveth, and that he shall stand at the latter day upon the 
earth ; and though after my skin worms destroy this body, 
yet in my flesh shall I see God. 

5. The body shall be raised by the power of Christ. John v. 
25 and 28 and 29 — Verily, verily, 1 say unto you, the hour 
is coming and now is, when the dead shall hear the voice 

of the Son of God, and they that hear shall live. Marvel 

not at this ; for the hour is coming, in the which all that 
are in the graves shall hear his voice. And shall come 
forth ; they that have done good unto the resurrection of 
life ; and they that have clone evil unto the resurrection of 
damnation. 

6. The body shall be re-united with the soul. Ezek. xxxvii. 
5 and 6 — Thus saith the Lord God unto these bones, Behold, 
I will cause breath to enter into you, and ye shall live; 
and I will lay sinews upon you, and will bring up flesh upon 
you, and cover you with skin, and put breath in you, and 
ye shall live ; and ye shall know that I am the Lord. 

7. The bodies of believers shall be made like unto the glorious 
body of Christ. Phil. iii. 21 — Yfho shall change our vile body 
that it maybe fashioned like unto his glorious body, ac- 

10 



110 



CATECHETICAL EXERCISES 



[Q. 58. 



cording to the working whereby he is able even to subdue 
all things unto himself. 1 Cor. xv. 42 and 43 — So also is 
the resurrection of the dead. It is sown in corruption ; it 
is raised in incorruption : it is sown in dishonor ; it is raised 
in glory : it is sown in weakness ; it is raised in power. 

EXERCISES. 

What is the fifty-seventh question ? What answer is re- 
turned to the question ? How do you prove that your soul 
shall be taken up to Christ its head V (1. ) What do you mean 
by the expression after this life? (a.) How do you prove 
that your soul shall be taken up to Christ its head imme- 
diately after this life ? (2.) What is added in the answer 
with respect to the body? How do you prove that there 
will be a resurrection of the dead? (3.) What body shall 
be raised in the resurrection? \The same body that died.'] 
How do you prove that the same body that died shall be 
raised in the resurrection? (4.) By what shall the body 
be raised ? How do you prove that the body shall be raised 
by the power of Christ? (5.) What will be done to the 
body after it has been raised by the power of Christ ? What 
do you mean by re-united? (b.) How do you prove that the 
body shall be re-united with the soul ? (6.) What besides 
this re-union with the soul will be done to the body after 
the resurrection? How do you prove that the body shall 
be made like unto the glorious body of Christ? (7.) 



Q. 58. What comfort takest thou from the article 
of life u everlasting ?" 

A. That since I now feel in my heart the beginning 
of eternal joy, after this life, I shall inherit perfect salva- 
tion, which "eye hath not seen, nor ear heard, neither 
hath it entered into the heart of man" to conceive ; and 
that to praise God therein for ever. 

EXPLANATIONS. 

a. Eternal joy, happiness or feelings of pleasure whieh 
shall continue for ever. 

b. Heart of man, the human mind or understanding. 

c. Conceive, form an idea of ; understand; comprehend. 

d. Praise, celebrate his excellencies. 



q. 58.] 



CATECHETICAL EXERCISES. 



Ill 



DOCTRINES SEPARATED AND PROVED. 

1. The Christian feels in his heart, in the present life, the be- 
ginning of eternal joy. 1 Pet. i. 3 and 8 — Blessed be the God 
and Father of our Lord Jesus Christ, which, according to his 
abundant mercy, hath begotten us again unto a lively hope 
by the resurrection of Jesus Christ from the dead. — Whom 
having not seen, ye love ; in whom, though now you see him 
not, yet believing, ye rejoice with joy unspeakable and full 
of glory. 2 Cor. v. 2 and 3 ; Rom. xiv. 17. 

2. The Christian shall inherit perfect salvation in the life to 
come. 1 Cor. xiii. 10 — But when that which is perfect is 
come, then that which is in part shall be done away. Ps. 
xvi. 11 — In thy presence is fulness of joy : at thy right hand 
there are pleasures for evermore. Matt. xxv. 34 — Then shall 
the king say unto them on his right hand, Come ye blessed 
of my Father, inherit the kingdom prepared for you from 
the foundation of the world. 

3. The salvation, ivhich the Christian shall inherit in the life 
to come, is such as has not been seen by the eye, nor heard by the 
ear, nor conceived by the mind of man. 1 Cor. ii. 0 — But as it is 
written, Eye hath not seen, nor ear heard, neither have en- 
tered into the heart of man, the things which God hath pre- 
pared for them that love him. Isa. Ixiv. 4 ; 2 Cor. xii. 4. 

4. The Christian shall inherit perfect salvation in the life to 
come, in order that he may therein praise God, for ever. Rev. 
xxii. 3 and 4 — But the throne of God and of the Lamb shall 
be in it : and his servants shall serve him ; and they shall see 
his face ; and his name shall be in their foreheads. Rev. xix. 
5 — And a voice came out of the throne, saying, Praise our 
God, all ye his servants, and ye that fear him, both small 
and great. Rev. vii. 15. 

EXERCISES. 

Repeat the fifty-eighth question? What answer is re- 
turned to this question? What do you mean by eternal joy? 
(a.) How do you prove that you feel in your heart in the 
present life the beginning of eternal joy? (1.) What fur- 
ther is added with regard to your happy experience ? How 
do you prove that you shall inherit perfect salvation in the 
life to come? (2.) How is this perfect salvation, which 
you shall inherit, described? What do you mean by the 
heart of man? (b.) What by conceive? {c.) How do you 



112 



C A TECH ETICAL EXERCISES. 



[u. 59. 



prove that the salvation which you shall inherit in the life 
to come is such as has not been seen by the eye, nor heard 
by the ear, nor conceived by the mind of man? (3.) For 
what end is it said you shall inherit this perfect salvation 
in the life to come? What do you mean by praise? {J. i 
How do you prove that you shall inherit perfect salvation 
in the life to come, in order that you may therein praise God 
for ever ? (4. ) 



XXXII. Lord's Say. 

Q. 59. But what doth It profit thee now that thou 
belituest all this? 

A. That I am righteous in Christ before God, and an 
heir of eternal life. 

EXPLANATIONS. 

a. Alt this, the several articles of faith contained in the 
creed, and which have been considered. 

b. Righteous, regarded or treated as though the life had 
been wholly conformed to the law of God. 

c. Heir, one who has a title or claim to something, the 
possession of which is yet future. 

DOCTRINES SEPARATED AND PROVED. 

1. The Christian is righteous in Christ before God in the 
present life. Rom. v. 1 — Therefore being justified by faith, 
we have peace with God through our Lord Jesus Christ. 
Rom. ill. 21 and 22 — But now the righteousness of God with- 
out the law is manifested, being witnessed by the law and 
the prophets ; even the righteousness of God, which is by 
faith of Jesus Christ, unto all and upon all them that be- 
lieve. Rom. i. 17. 

2. The Christian is an heir of eternal life. John iii. 15 — 
That whosoever belie veth in him should not perish, but 
have eternal life. John v. 24 — Verily, verily. I say unto 
y ou, He that heareth my word, and believeth on him that 
sent me, hath everlasting life. John iii. 86. 

EXERCISES. 

What is the fifty-ninth question ? To what does the ex- 
pression all this refer? (a.) AYhat answer is returned to the 



q. 60.] 



CATECHETICAL "EXERCISES. 



118 



question ? How many benefits' are specified in this answer ? 
Two.~] What is the first ? What do you mean by righteous? 
b.) How do you prove that you are righteous in Christ 
before God in the present life? (1.) What is the second 
benefit derived from believing the several articles of faith 
as specified in the answer ? What do you mean by an heir? 
(c.) How do you prove that you are an heir of eternal 
life? (2.) 



Q. 60. Ilotv art thou righteous before God f 

A, Only by a true faith in Jesus Christ ; so that, 
though niy conscience accuse me, that I have grossly 
transgressed all the commands of God, and kept none of 
them, and am still inclined to all evil ; notwithstanding 
Cod, without any merit of mine, but only of mere grace, 
grants and imputes to me the perfect satisfaction, righte- 
ousness, and holiness of Christ ; even so, as if I never 
had had, nor committed any sin; yea, as if I had fully 
accomplished all that obedience which Christ hath ac- 
complished for me ; inasmuch as I embrace such benefit 
with a believing heart. 

EXPLANATIONS. 

a. Conscience, the peculiar faculty in man which judges 
of right and wrong, and approves or condemns according 
to that judgment. 

b. Merit, reward deserved: goodness or excellence which 
entitles one to reward. 

c. Obedience, compliance with the requirements of God's 
law. 

d. Benefit, the imputation of Christ's satisfaction, righte- 
ousness, and holiness. 

e. Believing heart, a cordial trust in the merits of Christ. 

DOCTRINES SEPARATED AND PROVED. 

1. The Christian is righteous before God only by a true 
faith in Jesus Christ. Gal. ii. 16 — Knowing that a man is 
not justified by the works of the law, but by the faith of 
Jesus Christ, even we have believed in Jesus Christ, that we 
might be justified by the faith of Christ, and not by the 
works of the law: for by the works of the law shall no flesh 

K 10* 



114 



CATECHETICAL EXERCISES. [Q. 60. 



be justified. Rom. iii. 28— Therefore we conclude that a 
man is justified by faith without the deeds of the law. Eph. 
ii. 8 and 9 ; Phil. iii. 9. 

2. The conscience of the Christian accuses him of having 
grossly transgressed all the commands of God, and kept none 
of them. Rom. iii. 9 and 10 — What then ? are we better 
than they ? No, in no wise : for we have before proved 
both Jews and Gentiles, that they are all under sin ; as it 
is written, There is none righteous, no, not one. Rom. iii. 
23 — For all have sinned, and come short of the glory of 
God. 

3. The conscience of the Christian accuses him also of being 
still inclined to all evil. Rom. vii. 14 — For we know that the 
law is spiritual : but I am carnal, sold under sin. Rom. 
vii. 21-23 — I find then a law, that, when I would do good 
evil is present with me. For I delight in the law of God 
after the inward man : but I see another law in my mem- 
bers, warring against the law of my mind, and bringing me 
into captivity to the law of sin which is in my members. 

4. Notwithstanding the Christian's conscience accuses him of 
having transgressed God's law, and of being inclined to all evil, 
ttill God grants and imputes to him the perfect satisfaction, righte- 
ousness, and holiness of Christ. 2 Cor. v. 21 — For he hath 
made him to be sin for us, who knew no sin ; that we might 
be made the righteousness of God in him. Rom. v. 18 and 
19 — Therefore, as by the offence of one, judgment came 
upon all men to condemnation ; even so by the righteous- 
ness of one the free gift came upon all men unto justifica- 
tion of life. For as by one man's disobedience many were 
made sinners, so by the obedience of one shall many be 
made righteous. Rom. iv. 4, 5. 

5. God grants and imputes to Christians Chrisf s perfect satis- 
faction, righteousness , and holiness without any merit of theirs, 
but only merely of grace. Titus iii. 5 — Not by works of 
righteousness which we have done, but according to his 
mercy he saved us, by the washing of regeneration, and 
renewing of the Holy Ghost. Eph. ii. 8 and 9 — For by 
grace are ye saved through faith ; and that not of your- 
selves : it is the gift of God : not of works, lest any man 
should boast. E,om. iii. 24. 

6. In consequence of the imputation of Christ's perfect sati*- 
f action, righteousness, and holiness to Christians, they are treated 
by God in the same manner as if they never had sinned; yea, as 



Q. 60.] CATECHETICAL EXERCISES, 



115 



if they had themselves fully accomplished all that obedience which 
Christ has accomplished for them. Isa. i. 18 — Though your 
sins be as scarlet, they shall be as white as snow ; though 
they be red like crimson, they shall be as wool. Micah vii. 
19 — He will subdue our iniquities ; and thou wilt cast all 
their sins into the depths of the sea. 2 Cor. v. 19 — To wit, 
that God was in Christ, reconciling the world unto himself, 
not imputing their trespasses unto them. 

7. God imputes to Christians the perfect satisfaction, righte- 
ousness, and holiness of Christ, in consequence of their embracing 
these benefits with a believing heart. Horn. x. 10 — For with 
the heart man believeth unto righteousness. Rom. iv. 23 
and 24 — Now it was not written for his sake alone, that it 
was imputed to him ; but for us also, to whom it shall be 
imputed, if we believe on him that raised up Jesus our Lord 
from the dead. John iii. 16. 

EXERCISES. 

What is the sixtieth question ? What answer is returned 
to the question ? How do you prove that you are righteous 
before God only by a true faith in Jesus Christ ? (JL.) How 
is the operation of this righteousness before God described ? 
What do you mean by conscience? (a.) How do you prove 
that your conscience accuses you of having grossly trans- 
gressed all the commands of God and kept none of them ? 
(2.) What further does your conscience accuse you of? 
How do you prove that your conscience also accuses you of 
being inclined to all evil? (3.) What does God do in con- 
sequence of your righteousness before him in Christ, not- 
withstanding your conscience accuses you of the several 
things mentioned ? How do you prove, that notwithstand- 
ing your conscience accuses you of having transgressed God's 
law and of being inclined to all evil, still God grants and 
imputes to you the perfect satisfaction, righteousness, and 
holiness of Christ? (4.) Upon what terms does God grant 
and impute these things to you? What do you mean by 
merit? (b.) How do you prove that God grants and im- 
putes to you Christ's perfect satisfaction, righteousness, and 
holiness, without any merit of yours, but only merely of 
grace? (5.) What is said to follow from this imputation 
of Christ's righteousness to you ? What do you mean by 
obedience? (c.) How do you prove that in consequence of 
the imputation of Christ's satisfaction, righteousness, and 



116 



CATECHETICAL EXERCISES. 



[Q.61. 



holiness to Christians, you are treated by God in the same 
manner as if you never had sinned ; yea, as if you had 
yourself fully accomplished all that obedience which Christ 
has accomplished for you ? (6.) What ground for God's 
imputing Christ's righteousness to you, and treating you 
accordingly, is assigned in the answer ? To what does the 
word benefit here refer? (d.) What do you mean by a be- 
lieving heart? (c.) How do you prove that God imputes to 
you the perfect satisfaction, righteousness, and holiness of 
Christ, in consequence of your embracing these benefits 
with a believing heart ? (7.) 



§.61. Why say est thou, thai thou art righteous by 
faith only ? 

A. Not that I am acceptable to God on account of the 
worthiness of my faith ; but because only the satisfac- 
tion, righteousness, and holiness of Christ is my righte- 
ousness before God, and that I cannot receive and apply 
the same to myself in any other way than by faith only. 

EXPLANATIONS. 

a. Acceptable, received with favor. 

b. Worthiness, merit ; desert. 

c. Righteousness before God, that on account of which God 
treats the Christian as though he had never sinned. 

d. The same, the satisfaction, righteousness, and holiness 
of Christ. 

DOCTRINES SEPARATED AND PROVED. 

1. The Christian is not acceptable to God on account of the 
worthiness of his faith. Ps. xvi. 2 — 0 my soul, thou hast said 
unto the Lord : Thou art my Lord : my goodness extendeth 
not to thee. Eph. ii. 8 and 9 — For by grace are ye saved 
through faith ; and that not of yourselves : it is the gift of 
God: not of works, lest any man should boast. 

2. The satisfaction, righteousness, and holiness of Christ, is 
the Christian's only righteousness before God. Rom. iii. 24 
and 25 — Being justified freely by his grace through the re- 
demption that is in Christ Jesus ; whom God hath set forth 
to be a propitiation through faith in his blood, to declare 
his righteousness for the remission of sins that are past, 



Q. 62.] 



CATECHETICAL EXEaCJS.ES. 



117 



through the forbearance of God. Rom. x. 4 — For Christ is 
the end of the law for righteousness to every one that be- 
lie veth. 'Horn. v. 18 and 19 ; 1 Cor. i. 30. 

3. The Christian cannot receive and apply to himself the satis- 
faction, righteousness, and holiness of Christ in any other way 
than by faith. Rom. iii. 22 — Even the righteousness of God, 
which is by faith of Jesus Christ, unto all and upon all them 
that believe. Rom. iv. 3 — Abraham believed God, and it 
was counted unto him for righteousness. 1 John v. 10 — He 
that believeth on the Son of God hath the witness in him- 
self; he that believeth not God, hath made him a liar ; be- 
cause he believeth not the record that God gave of his Son. 

EXERCISES. 

What is the sixty-first question ? Repeat the answer 
returned to the question. In how many ways is the ques- 
tion answered in this answer? [Two: negatively arid posi- 
tively.] What is the negative part of the answer? What 
do you mean by acceptable? (a.) What by worthiness? (b.) 
How do you prove that you are not acceptable to God on 
account of the worthiness of your faith? (1.) What is the 
positive part of the answer ? What do you mean by the 
expression righteousness before God? (c.) How do you prove 
that the satisfaction, righteousness, and holiness of Christ is 
your only righteousness before God ? (2.) What farther is 
asserted in this latter part of the answer ? To what do the 
words the same refer? (d.) How do you prove that you 
cannot receive and apply to yourself the satisfaction, righte- 
ousness, and holiness of Christ in any other way than by 
faith? (3.) 



XXIV. Lord's Day. 

Q. 62. But why cannot our good works he the whole 
or part of our righteousness before God? 

A. Because that the righteousness, which can be ap- 
proved of before the tribunal of God, must be absolutely 
perfect, and in all respects conformable to the divine 
law ; and also, that our best works in this life are all 
imperfect and defiled with sin. 



118 



CATECHETICAL EXERCISES. 



[Q. 62. 



EXPLANATIONS. 

a. Good works, actions harmonizing with the require- 
ments of God. 

b. Conformable, agreeing with ; corresponding to. 

c. Best works, the actions most in accordance with the 
requirements of God. 

DOCTRINES SEPARATED AND PROVED, 

1. The righteousness, which can be approved of before the 
tribunal of God, must be absolutely perfect, and in all respects 
conformable to the divine law. Gal. iii. 10 — Cursed is every 
one that continueth not in all things which are written in 
the book of the law to do them. Deut. vi. 5 — And thou 
shalt love the Lord thy God with all thine heart, with all 
tlry soul, and with all thy might. Deut. xxvii. 26. 

2. Our best works in this life are all imperfect and defiled with 
sin. Isa. lxiv. 6 — But we are all as an unclean thing, and 
all our righteousnesses are as filthy rags ; and we all do 
fade as a leaf ; and our iniquities like the wind, have taken 
us away. Phil. iii. 12 and 13 — Not as though I had already 
attained, either were already perfect; but I follow after, 
if that I may apprehend that for which also I am appre- 
hended of Christ Jesus. Brethren, I count not myself to 
have apprehended ; but this one thing I do, forgetting those 
things which are behind, and reaching forth unto those 
things which are before. 

EXERCISES. 

Repeat the sixty-second question ? What do you mean 
by good works ? (a. ) What answer is returned to the ques- 
tion? How many reasons are assigned in the answer for 
that about which the question inquires ? What is the first ? 
What do you mean by the word conformable ? (b.) How do you 
prove that the righteousness which can be approved of be- 
fore the tribunal of God must be absolutely perfect, and in 
all respects conformable to the divine law? (1.) What is 
the second reason assigned in the answer for the subject of 
inquiry in the question? What do you mean by our best 
works ? (c.) How do you prove that our best works in this 
life are all imperfect and defiled with sin ? (2.) 



Q- 63.] 



CATECHETICAL EXERCISES, 



119 



Q. 63. What! do not our good tvorks merit which 
yet God will reward in this and a, future life ? 
A. This reward is not of merit, but of grace. 

DOCTRINES SEPARATED AND PROVED. 

1. (rod will reward our good works both in this and in a 
future life. 1 Tim. iv. 8 — Godliness is profitable unto all 
things, having promise of the life that now is, and of that 
which is to come. Mark x. 29 and 30 — Verily I say unto 
you, There is no man that hath left house, or brethren, or 
sisters, or father, or mother, or wife, or children, or lands 
for my sake, and the gospel's, but he shall receive a hun- 
dred fold now in this time, houses, and brethren, and sis- 
ters, and mothers, and children, and lands, with persecu- 
tions : and in the world to come eternal life. 

2. The reward of our good works is not of merit. Luke xvii. 
10 — So likewise ye, when ye shall have done all those things 
which are commanded you, say, We are unprofitable ser- 
vants : we have done that which was our duty to do. Rom. 
xi. 35 and 36 — Or who hath first given to him, and it shall 
be recompensed unto him again ? For of him, and through 
him, and to him, are all things : to whom be glory for ever. 
Amen. 

3. The reward of our good works is of grace. 1 Cor. xv. 10 
— By the grace of God I am what I am ; and his grace which 
was bestowed upon me was not in vain ; but I have labored 
more abundantly than they all ; yet not I, but the grace of 
God which was with me. Eph. i. 6 — To the praise of the 
glory of his grace, wherein he hath made us accepted in 
the beloved. Ps. ciii. 13. 

EXERCISES. 

What is taken for granted in the sixty-third question? 
How do you prove that God will reward our good works 
both in this and in a future life ? (1 . ) What does the ques- 
tion ask in view of the fact that God will reward our good 
works both in this and in a future life ? What answer is 
returned to the question ? How do you prove that the re- 
ward of good works is not of merit? (2.) How do you 
prove that the reward of good works is of grace ? (3.) 



120 



CATECHETICAL EXERCISES 



Q. 64. But doth not this doctrine make men care- 
less and profane? 

A. By no means : for it is impossible that those, who 
are implanted into Christ by a true faith, should not 
bring forth fruits of thankfulness. 

EXPLANATIONS. 

a. Doctrine, sentiment ; principle received. 

b. Imj?lanted, hxed in for the purpose of growth. 

c. Thankfulness, gratitude for favors received. 

DOCTRINES SEPARATE3> AND PROVED. 

1. The doctrine that Christians are justified by grace through 
faith, and not by works, docs not make men, careless and profane. 
Rom. iii. 31— Do we then make void the law through faith ? 
God forbid: yea we establish the law. Rom. vi. 1 and 2 — - 
What shall we say then ? Shall we continue in sin, that 
grace may abound ? God forbid. How shall we that are 
dead to sin live any longer therein ? 

2. Christians are implanted into Christ by a true faith. 'Rom. 
xi. 19 and 20 — Thou wilt say then, The branches were broken 
off, that I might be graffed in. Well; because of unbelief 
they were brokeu off, and thou standest by faith. 

3. Those who are implanted into Christ by a true faith cannot 
but bring forth fruits of thankfulness. Matt. vii. 18 — A good 
tree cannot bring forth evil fruit, neither can a corrupt tree 
bring forth good fruit. 1 John iii. 9 — Whosoever h born of 
God doth not commit sin; for his seed remaineth in him: 
and he cannot sin, because he is born of God. Johnxv. 5. 

EXERCISES. 

What is the sixty-fourth question? What do you mean 
by doctrine t (a.) What answer is returned to the question ? 
How do you prove that the doctrine that Christians are jus- 
tified by grace through faith and not by works, does not 
make men careless and profane ? (1.) What reason is as- 
signed for the answer returned? What do you mean by 
implanted? (5.) How do you prove that Christians are im- 
planted into Christ by a true faith? (2.) What do you 
mean by thankfulness? (c.) How do you prove that those 
who are implanted into Christ by a true faith, cannot but 
bring forth fruits of thankfulness ? (3.) 



q. 65.] 



CATECHETICAL EXERCISES. 



121 



XXY. Lord's Bay. 

Q. 65. Since, then, we are made partaJcers of Christ 
and all his benefits by faith only, whence doth this faith 
proceed f 

A. From the Holy Ghost, who works faith in our 
hearts by the preaching of the gospel, and confirms it by 
the use of the sacraments. 

EXPLANATIONS. 

a. Preaching, proclaiming ; publishing in discourse. 
h. Confirms, strengthens; ratines. 

c. Sacraments, solemn religious rites, the observance of 
which was enjoined by Christ upon his followers. 

DOCTRINES SEPARATED AND PROVED. 

1. Christians are made partakers of Christ and all his bene- 
fits by faith only. Keb. x. 39 — But of them that believe to 
the saving of the soul. John iii. 86 — He that believeth on 
the Son hath everlasting life ; and he that believeth not 
the Son shall not see life ; but the wrath of God abideth on 
him. 

2. The Holy Ghost ivories faith in the hearts of Christians. 
2 Cor. iv. 13 — We having the same spirit of faith, according 
as it is written, I believed and therefore have I spoken ; 
we also believe and therefore speak. Gal. v. 22 — But the 
fruit of the Spirit is faith. 

3. The Holy Ghost works faith in the hearts of Christians by 
the preaching of the gospel. flora, x. 17 — So then faith cometh 
by hearing, and hearing by the word of God. 1 Cor. i. 21 — 
For after that, in the wisdom of God, the world by wisdom 
knew not God, it pleased God by the foolishness of preach- 
ing to save them that believe. 

4. The Holy Ghost confirms the faith of Christians by the use 
of the sacraments. Rom. iv. 11— And he received the sign 
of circumcision: a seal of the righteousness of the faith 
which he had, yet being uncircumcised. Acts viii. 36-38 — 
And the eunuch said, See here is water ; what doth hinder 
me to be baptised ? And Philip said, if thou believest with 



122 



CATECHETICAL EXERCISES. [Q. 66. 



all thine heart, thou mayest. And he answered and said, 
I believe that Jesus Christ is the Son of God. And he com- 
manded the chariot to stand still ; and they went down both 
into the water, both Philip and the eunuch ; and he bap- 
tized him. 

EXERCISES. 

What does the sixty-fifth question take for granted ? 
How do you prove that Christians are made partakers of 
Christ and all his benefits by faith only ? (1.) What does 
the question ask in view of the fact that Christians are 
made partakers of Christ and all his benefits by faith only ? 
What answer is returned to the question ? How do you 
prove that the Holy Ghost works faith in the hearts of 
Christians? (2.) By what does the Holy Ghost work faith 
in the hearts of Christians ? What do you mean by preach- 
ing? (a.) How do you prove that the Holy Ghost works 
faith in the hearts of Christians by the preaching of the 
gospel? (3.) What more does the Holy Ghost do besides 
working faith in the hearts of Christians ? What do you 
mean by confirms? (b.) What by sacraments? (c.) How 
do you prove that the Holy Ghost confirms the faith of 
Christians by the use of the sacraments ? (4.) 



Q. 66. What are the sacraments? 

A. The sacraments are holy visible signs and seals, 
appointed of God for this end, that by the use thereof he 
may the more fully declare and seal to us the promise 
of the gospel, viz. that he grants us freely the remission 
of sin and life eternal, for the sake of that one sacrifice 
of Christ, accomplished on the cross. 

EXPLANATIONS. 

a. Signs, things by which other things are represented. 

b. Seals, things that confirm, ratify, or make stable. 

c. Promise, the declaration or assurance given by God in 
his word of bestowing blessings en his people. 

d. One sacrifice, the offering of himself to God made once 
and only once by the Lord Jesus Christ. 

DOCTRINES SEPARATED AND PROVED. 

1. The sacraments are signs and seals. Gen. xvii. 11 — And 
ye shall circumcise the flesh of your foreskin ; and it shall 



Q. 66.] CATECHETICAL EXERCISES. 123 



be a token of the covenant between me and you. Rom. iv. 
11 — And he received the sign of circumcision : a seal of the 
righteousness of the faith which he had, yet being uncir- 
cumcised. Ex. xiii. 9 — And it shall be for a sign unto thee 
upon thine hand, and for a memorial between thine eyes. 

2. The sacraments are holy signs and seals. Ex. xxix. 33 — - 
But a stranger shall not eat thereof, because they are holy. 
Lev. xxii. 10 — There shall no stranger eat of the holy thing ; 
a sojourner of the priest, or a hired servant, shall not eat 
of the holy thing. 

3. The sacraments are visible signs and seals. Rom. ii. 28 — 
Neither is that circumcision, which is outward in the flesh. 
Ex. xii. 13 — And the blood shall be a token to you upon the 
houses where ye are : and when I see the blood, I will pass 
over you, and the plague shall not be upon you to destroy 
you, when I smite the land of Egypt. 

4. The sacraments, as holy visible signs and seals, have been 
appointed by God. Ex. xii. 27 — It is the sacrifice of the 
Lord's passover. Acts vii. 8 — And he [God] gave him the 
covenant of circumcision. John i. 33. 

5. God appointed the sacraments that he might, by the use 
thereof, more fully declare the promise of the gospel. Deut. 
xxx. 6 — And the Lord thy God will circumcise thine heart, 
and the heart of thy seed, to love the Lord thy God with all 
thine heart, and with all thy soul, that thou mayest live. 
Acts xxii. 16 — And now, why tarriest thou ? arise, and be 
baptized, and wash away thy sins, calling on the name of 
the Lord. 1 Cor. xi. 26 — For as often as ye eat this bread, 
and drink this cup, ye do show the Lord's death till he 
come. 1 Cor. v. 7 ; Matt. xxvi. 27 and 28. 

6. God appointed the sacraments that he might, by the use 
thereof, seal to us the promise of the gospel. Rom. iv. 11-— And 
he received the sign of the circumcision; a seal of the 
righteousness of the faith which he had, yet being uncir- 
cumcised. John vi. 56, 57 — He that eateth my flesh, and 
drinketh my blood, dwelleth in me, and I in him. As the 
living Father hath sent me, and I live by the Father ; so he 
that eateth me, even he shall live by me. 

7. The promise of the gospel fully declared and sealed unto 
us by the use of the sacraments, includes in it the remission of 
sins. Matt. xxvi. 28 — For this is my blood of the new tes- 
tament which is shed for many for the remission of sins. 
Acts ii. 38 — Repent, and be baptized every one of you in the 



124 CATECHETICAL EXERCISES. [Q. 66. 

name of Jesus Christ, for the remission of sins, and ye shall 
receive the gift of the Holy Ghost. 

3. The promise of the gospel fully declared and sealed unto 
us by the use of the sacraments, includes in it life eternal. John 
x. 28 — And I give unto them eternal life ; and they shall 
never perish, neither shall any man pluck them out of my 
hand. 1 John v. 11 — And this is the record, that God hath 
given to us eternal life, and this life is in his Son. 

9. The remission of sin and life eternal, included in the pro- 
mise of the gospel, and fully declared and sealed unto us by the 
use of the sacraments, are freely granted unto us for the sake of 
that one sacrifice of Christ accomplished on the cross. Rom. iii. 
24, 25 — Being justified freely by his grace, through the re- 
demption that is in Christ Jesus ; whom God hath set forth 
to be a propitiation through faith in his blood, to declare 
his righteousness for the remission of sins that are past, 
through the forbearance of God. Heb. ix. 28 — So Christ 
was once offered to benr the sins of many ; and unto them 
that look for him, shall he appear the second time, without 
sin, unto salvation. 

EXERCISES. 

Repeat the sixty-sixth question. What answer is re- 
turned to the question ? What do you mean by signs? [a.) 
What by seals ? (b.) How do you prove that the sacraments 
are signs and seals ? (1. ) What kind of signs and seals are 
they ? How do you prove that the sacraments are holy 
signs and seals? (2.) What kinds of signs and seals are 
sacraments besides holy ? How do you prove that the sacra- 
ments are visible signs and seals ? (3.) What relation is 
God said to sustain to these signs and seals. How do you 
prove that the sacraments, as holy visible signs and seals, 
were appointed by God? (4.) For what end were the 
sacraments appointed by God ? How many purposes is it 
said God intended the use of the sacraments to subserve ? 
[Two.~\ What is the first ? What do you mean by promise f 
(c.) How do you prove that God appointed the sacraments 
that he might, by the use thereof, more fully declare the 
promise of the gospel? (5.) What is the second purpose 
which it is said God intended the use of the sacraments to 
subserve ? How do } t ou prove that God appointed the sacra- 
ments, that by the use thereof he might seal to us the pro- 
mise of the gospel ? (6. ) What is ihe promise of the gospel. 



Q. 67.] 



CATECHETICAL EXERCISES. 



120 



more fully declared and sealed by the use of the sacraments, 
said to be ? How do you prove that the promise of the 
gospel, fully declared and sealed unto us by the use of the 
sacraments, includes in it the remission of sins ? (7.) What 
does the promise of the gospel include besides the remission 
of sins ? How do you prove that the promise of the gospel, 
fully declared and sealed unto us in the use of the sacra- 
ments, includes in it life eternal? (8.) Tor the sake of 
what does God grant us freely the remission of sin and life 
eternal? What do you mean by that one sacrifice? [d.) 
How do you prove that the remission of sin and life eternal, 
included in the promise of the gospel, and fully declared 
and sealed unto us by the use of the sacraments, are freely 
granted unto us for the sake of that one sacrifice of Christ 
accomplished on the cross? (9.) 



Q. 67. Are both word and sacraments, then, or- 
dained and appointed for this end, that they may 
direct our faith to the sacrifice of Jesus Christ on the 
cross as the only (/round of our salvation ? 

A. Yes, indeed ; for the Holy Ghost teaches us in the 
gospel, and assures us by the sacraments, that the whole 
of our salvation depends upon that one sacrifice of Christ, 
which he offered for us on the cross. 

EXPLANATIONS. 

a. Ground, basis; that upon which the existence of a 
thing depends. 

b. Depends, has such a connection with it, that without 
it, it could not take place, or be brought about. 

DOCTKINES SEPARATED AND PROVED. 

1. The word of God was written that it might direct our faith 
to the sacrifice of Jesus Christ on the cross as the only ground 
of our salvation. John xx. 31 — But these are written, that 
ye might believe that Jesus is the Christ, the Son of 
God; and that believing, ye might have life through his 
name. Rom. xv. 4 — For whatsoever things were written 
aforetime, were written for our learning, that we through 
patience and comfort of the Scriptures might have hope. 

2. The sacraments were ordained and appointed that they 

11* 



126 



CATECHETICAL EXERCISES. 



[Q. 68. 



might direct our faith to the sacrifice of Jesus Christ on the cross 
as the only ground of our salvation. Col. ii. 17 — Which are a 
shadow of things to come ; hut the body is of Christ. 1 Cor. 
xi. 26 — For as often as ye eat this bread and drink this 
cup, ye do show the Lord's death till he come. 

3. The Holy Ghost teaches us in the gospel that the whole of 
cur salvation depends upon the one sacrifice of Christ, offered for 
m on the cross. 1 Cor. i. 23, 24 — But we preach Christ cru- 
cified, unto the Jews a stumbling block, and unto the Greeks 
foolishness ; but unto them which are called, both Jews and 
Greeks, Christ the power of God, and the wisdom of God. 
1 Cor. iii. 11 — For other foundation can no man lay than 
that is laid, which is Jesus Christ. 

4. The Holy Ghost assures us by the sacraments, that the 
whole of our salvation depends upon the one sacrifice of Christ, 
offered for us on the cross. Kom. vi. 3 — Know ye not, that so 
many of us as were baptized into Jesus Christ, were bap- 
tized into his death ? Gal. iii. 27 — For as many of you as 
have been baptized into Christ, have put on Christ. Matt, 
xxvi. 28. 

EXEHCISES. 

What is the sixty-seventh question ? What do you mean 
by the word ground in this question? (a.) What answer is 
returned to the question ? How do you prove that the word 
of God was written that it might direct our faith to the 
sacrifice of Jesus Christ on the cross as the only ground of 
our salvation? (1.) How do you prove that the sacra- 
ments were ordained and appointed for the same end? (2.) 
W r hat reason is assigned for the affirmative answer re- 
turned ? What is the force of the word depends in this con- 
nection? (b.) How do you prove that the Holy Ghost 
teaches us in the gospel that the whole of our salvation de- 
pends upon the one sacrifice of Christ, offered for us on the 
cross? (3.) What does the Holy Ghost do besides teach- 
ing us this fact ? How do you prove that the Holy Ghost 
assures us by the sacraments, that the whole of our salva- 
tion depends upon the one sacrifice of Christ, offered for us 
on the cross ? (4.) 

Q. 68. How many sacraments has Christ instituted 
in the new covenant or testament? 

A. Two ; namely, holy baptism, and the holy supper. 



q. 69.] 



CATECHETICAL EXERCISES, 



127 



EXPLANATIONS. 

a. Instituted, appointed. 

b. New covenant or testament, the dispensation of the 
gospel. 

c. Holy baptism, the sacrament in which water is applied 
to the body in the name of the Father, and the Son, and the 
Holy Ghost. 

d. Holy supper, the sacrament in which bread and wine are 
employed as the symbols of the body and blood of Christ. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ instituted the sacrament of baptism. Matt, xxviii. 
19 — Go ye therefore, and teach all nations, baptizing them 
in the name of the Father, and of the Son, and of the Holy 
Ghost. 

2. Christ instituted the sacrament of the Lord's supper. 1 
Cor. xi. 23-25 — The Lord Jesus, the same night in which he 
was betrayed, took bread ; and when he had given thanks, 
he brake it, and said, Take, eat : this is my body, which is 
broken for you : this do in remembrance of me. After the 
same manner also he took the cup, when he had supped, 
saying, This cup is the new testament in my blood : this 
do ye, as oft as ye drink it, in remembrance of me. 

EXERCISES. 

Repeat the sixty-eighth question. What do you mean by 
instituted? (a.) What by the new covenant or testament ? (6.) 
How many sacraments of the new testament does the an- 
swer say there are ? What are they ? What do you mean 
by holy baptism? (c.) How do you prove that the sacra- 
ment of baptism was instituted by Christ? (1.) What do 
you mean by the holy supper? (d.) How do you prove that 
Christ instituted the sacrament of the Lord's supper? (2.) 



XXVI. Lord's Bay. 

Q. 69. How art thou admonished ana assured hy 
holt/ baptism, that the one sacrifice of Christ upon the 
cross is of real advantage to thee? 

A. Thus, that Christ appointed this external washing 



128 



CATECHETICAL EXES CIS ES. 



[Q. 69. 



with water, adding thereto this promise, that I am as 
certainly washed by his blood and Spirit from ail the 
pollution of my soul, that is, from all my sins, as I am 
washed externally with water, by which the filthiness of 
the body is commonly washed away. 

EXPLANATIONS. 

a. External washing with water, baptism, in which water 
is outwardly applied to the body. 

b. Blood, the sufferings of Christ in enduring which his 
blood was shed. 

c. Pollution o f soul ', defilement induced by sin. 

DOCTRINES SEPARATED AND PROVED. 

1. In baptism there is an external washing with water. Acts 
x. 47 — Can any man forbid water, that these should not be 
baptized. Acts Tiii, 86 — See, here is water: what doth 
hinder me to be baptized? 

2. This external washing with water, or baptism, has been ap- 
pointed by Christ. Matt, xxviii. 19 — Go ye therefore, and 
teach all nations, baptizing them in the name of the Father, 
and of the Son, and of the Holy Ghost. 

3. Christ has annexed a promise to baptism. Acts ii. 39 — 
For the promise is unto you, and to yr.ur children, and to 
all that are afar cfi", even as many as the Lord our God 
shall call. 

4. The promise which Christ has annexed to baptism is, that 
we shall be washed from our sins by the blood and Spiri' <<;" 
Christ, as certainty as our bodies are washed with water. Luke 
iii. 3 — Preaching the baptism of repentance for the remis- 
sion of sins. Acts xxii. 16 — And now, why tarriest thou ? 
arise and be baptized, and wash away thy sins, calling on 
the name of the Lord. Alark xvi. 16 — He that believeth, 
and is baptized, shall be saved. Mark i. 4; Acts ii. 38. 

EXERCISES. 

What is the sixty-ninth question? What answer is re- 
turned to this question ? "What do you mean by this external 
washing with water ? (a.) Plow do you prove that there is 
an external washing with water in baptism? (I.) From 
what source has this external washing with water been de- 
rived? How do you prove that this external washing with 
water has been appointed by Christ? (2.) What did Christ 



Q. 70,] CATECHETICAL EXERCISES. 129 

do in connection with the appointment of this external 
washing with water ? How do you prove that Christ has 
annexed a promise to baptism? (3.) What is the promise 
which Christ has annexed to baptism ? What do you mean 
by Christ's blood ? (b.) What by pollution of soul? (c.) How 
do you prove that the promise which Christ has annexed to 
baptism is, that you shall be washed from your sins by the 
blood and Spirit of Christ, as certainly as your body is 
washed with water? (4.) 



Q. 70. What is it to be 'washed with the blood and 
Spirit of Christ? 

A. It is to receive of God the remission of sins, freely, 
for the sake of Christ's blood, which he shed for us by 
his sacrifice upon the cross ; and also to be renewed by 
the Holy Ghost, and sanctified to be members of Christ ; 
that so we may more and more die unto sin, and lead 
holy and unblamable lives. 

EXPLANATIONS. 

a. Renewed, made new ; renovated. 

b. Sanctified, made holy ; purified from sin. 

c. Die unto, to cease to be under the power of. 

d. Unblamable, not chargeable with fault. 

DOCTRINES SEPARATED AND PROVED. 

1. To be washed with the blood of Christ is to receive of God 
the remission of sins, for the sake of Christ's blood. 1 John i. 7 
— And the blood of Jesus Christ his Son cleanseth us from 
all sin. Rev. i. 5 — Unto him that loved us, and washed us 
from our sins in his own blood. Eph. i. 7 — In whom we have 
redemption through his blood, the forgiveness of sins. 

2. The remission of sins received of God for the sake of Christ's 
blood is conferred freely. Rom. iii. 24 — Being justified freely 
by his grace, through the redemption that is in Christ 
Jesus. 

3. The blood of Christ, for the sake of which we receive from 
God the remission of sins, was shed for us in this sacrifice upon 
the cross. 1 Pet. ii. 24 — Who his own self bare our sins in 
his own body on the tree. • 

4. To be washed by the Spirit of Christ is to be renewed by 



130 



CATECHETICAL EXERCISES 



the Holy Ghost. Titus iii. 5 — Not by works of righteousness 
which we have done, but according to his mercy he saved 
us, by the washing of regeneration, and renewing of the 
Holy Ghost. 

5. To be washed by the Sjririt of Christ is also to be sanctified 
to be members of Christ. 1 Cor. vi. 11 — And such were some 
of you ; but ye are washed ; but ye are sanctified ; but ye 
are justified in the name of the Lord Jesus, and by the 
Spirit of our God. 1 Pet. i. 2. 

6. We are renewed by the Holy Ghost and sanctified to be 
members of Christ, in order that we may more and more die unto 
sin. Rom. vi. 4 and 6 — Therefore we are buried with him 
by baptism into death : that like as Christ was raised up 
from the dead by the glory of the Father, even so we also 

should walk in newness of life. Knowing this, that our 

old man is crucified with him, that the body of sin might be 
destroyed, that henceforth we should not serve sin. 

7. We are renewed by the Holy Ghost, and sanctified to be 
members of Christ, in order that we may also lead holy and un- 
blamable lives. 1 Pet. ii. 24 — Who his own self bare our 
sins in his own body on the tree, that we, being dead to 
sins, should live unto righteousness. Rom. vi. 11 — Like- 
wise reckon ye also yourselves to be dead indeed unto sin, 
but alive unto God, through Jesus Christ our Lord. 

EXERCISES. 

Repeat the seventieth question. What answer is returned 
to this question ? How do you prove that to be washed with 
the blood of Christ is to receive of God the remission of sins 
for the sake of Christ's blood? (1.) How does God confer 
this remission of sins for the sake of Christ's blood ? How 
do you prove that the remission of sins received of God for 
the sake of Christ's blood is conferred freely? (2.) Where 
is Christ said to have shed this blood ? How do you prove 
that the blood of Christ, for the sake of which we receive 
from God the remission of sins, was shed for us in his sacri- 
fice upon the cross ? (3.) What further is the washing with 
the blood and Spirit of Christ spoken of said to be ? What 
do you mean by renewed? (a.) How do you prove that to be 
washed by the Spirit of Christ is to be renewed by the Holy 
Ghost? (4.) What is added to the renewing of the Holy 
Ghost as explanatory of being washed by the Spirit of 
Christ? What do you mean by sanctified? (b.) How do 



Q.71.] 



CATECHETICAL EXERCISES. 



131 



you prove that to be washed by the Spirit of Christ, is also 
to be sanctified to be members of Christ? (5.) For what 
end are we said to be renewed by the Holy Ghost and 
sanctified to be members of Christ? What do you mean by 
die unto? (c.) How do you prove that we are renewed by 
the Holy Ghost, and sanctified to be members of Christ, in 
order that we may more and more die unto sin ? (6.) What 
do you mean by unblamable? (d.) How do you prove thafc 
we are renewed by the Holy Ghost, and sanctified to be 
members of Christ, in order that we may also lead holy and 
unblamable lives ? (7.) 



Q.l\. Where has Christ promised us that he will 
as certainty wash us by his blood and Spirit as we are 
washed with the water of baptism ? 

A. In the institution of baptism, which is thus ex- 
pressed, " Go ye therefore, and teach all nations, bap- 
tizing them in the name of the Father, and of the Son, 
and of the Holy Ghost "he that believeth, and is bap- 
tized, shall be saved ; but he that believeth not, shall be 
damned." This promise is also repeated, where the 
Scripture calls baptism ' ' the washing of regeneration, 
and the washing away of sins." 

EXPLANATIONS. 

a. Teach, make disciples of; instruct. 

b. Nations, people ; communities. 

c. Baptized^ has had water applied to him in the name of 
the Father, and of the Son, and of the Holy Ghost, agree- 
ably to the command of Christ. 

d. Washing away of sins, cleansing from moral guilt and 
defilement. 

DOCTRINES SEPARATED AND PROVED. 

1. In the institution of baptism, Christ has promised that he 
will as certainly wash us by his blood and Spirit, as we are 
washed with the water of baptism. Matt, xxvii. 19 — Go ye 
therefore, and teach all nations, baptizing them in the name 
of the Father, and of the Son, and of the Holy Ghost. 

2. The fact that Christ will as certainly wash us by his blood 
and Spirit, as ive are washed with the water of baptism, is also 



132 



CATECHETICAL EXERCISES, 



[Q. 72, 



contained in the promise annexed to baptism. Mark xvi. 16— 
He that believeth and is baptized, shall be saved, but he 
that believeth not shall be damned. 

8. The same promise is repeated where the Scripture calls bap- 
tism the washing of regeneration. Titus iii. 5 — Not by works 
of righteousness which we have done, but according to his 
mercy he saved us. by the washing of regeneration, and re- 
newing of the Holy Ghost. 

4. The same promise is also repeated wh'ere the Scripture calls 
baptism the washing a wag of sins. Acts xxii. 16 — And now. 
why tarriest thou ? arise and be baptized, and wash away 
thy sins, calling on the name of the Lord. 

exercises. 

What is the seventy-first question? What answer is re- 
turned to the question? What do you mean by teach? (a.) 
What by nations? (6.) How do you prove that Christ has 
promised, in the institution of baptism, that he will as cer- 
tainly wash us by his blood and Spirit as we are washed 
with the water of baptism? (1.) What is the promise an- 
nexed to baptism? What do you mean by baptized? (c.) 
How do you prove that, in the promise annexed to baptism, 
Christ has also promised that he will as certainly wash u~ 
with his blood and Spirit as we are washed with the water 
of baptism? (2.) What is further added with regard to 
this promise ? How do you prove that the promise referred 
to is also repeated where the Scripture calls baptism the 
washing of regeneration ? (3.) What do you mean by wash- 
ing away of sins? (d.) How do you prove that the promise 
of Christ referred to is also repeated where the Scripture 
calls baptism the washing away of sins ? (4.) 



XXVII. Lord's Lay, 

Q. 72. Is, then, the external heiptizm with water the 
washing aicery of sin itself? 

A. Xot at all : for the blood of Jesus Christ only, and 
the Holy Ghost, cleanse us from all sin. 

EXPLANATIONS. 

a. External baptism with water, the mere application of 



Q.73.] 



CATECHETICAL EXERCISES. 



133 



water to the body in the name of the Father, and of the Son, 
and of the Holy Ghost. 

b. Cleanse from all sin, purify from every species or de- 
gree of moral pollution. 

DOCTRINES SEPARATED AND PROVED. 

1. The external baptism with water is not the washing away 
of sin itself. 1 Pet. iii. 11 — The like figure whereunto, even 
baptism, doth also now save us (not the putting away of 
the filth of the flesh, but the answer of a good conscience 
toward God,) by the resurrection of Jesus Christ. 

2. The blood of Jesus Christ only cleanseth from all sin. 1 
John i. 7 — And the blood of Jesus Christ his Son cleanseth 
us from all sin. 1 John v. 6 — This is he that came by water 
and blood, even Jesus Christ; not by water onty, but by 
water and blood. 

3. The Holy Ghost, by whom the blood of Christ is applied 
to the souls of believers, cleanseth from all sin. 1 Cor. vi. 11 — 
And such were some of you : but ye are washed, but ye are 
sanctified, but ye are justified in the name of the Lord 
Jesus, and by the Spirit of our God. Matt. iii. 11 — He shall 
baptize you with the Holy Ghost, and with fire. 

EXERCISES. 

What is the seventy-second question ? What do you mean 
by external baptism with water? (a.) What answer is re- 
turned to the question ? How do you prove that the ex- 
ternal baptism with water is not the washing away of sin 
itself? (1.) What reason is assigned for the negative an- 
swer returned ? What do you mean by the phrase cleanse 
from all sin ? (b. ) How do you prove that the blood of Christ 
only cleanseth from all sin? (2.) How do you prove that 
the Holy Ghost, by whom the blood of Christ is applied to 
the souls of believers, cleanseth from all sin? (3.) 



Q. 73. Why, then, doth the Holy Ghost coll haptism 
i( the washing of regeneration," and " the washing 
away of sins ?" 

A. God speaks thus not without great cause, to wit, 
not only thereby to teach us, that as the filth of the body 
is purged away by water, so our sins are removed by 

12 



134 



CATECHETICAL EXERCISES. 



[Q. 73. 



the blood and Spirit of Jesus Christ : but especially, that 
by this divine pledge and sign he may assure us that we 
are spiritually cleansed from our sins, as really as we 
are externally washed with water. 

EXPLANATIONS. 

a. Great cause, a special and important design. 

b. Pledge, something guaranteeing the accomplishment 
of a certain thing. 

DOCTRINES SEPAEATEI) AND PROVED. 

1. The filth of the body is purged away by water. Ezek. 
xvi. 4 — Neither wast thou washed in water. 

2. Our sins are removed by the blood of Christ. Eev. i. 5 — 
Unto him that loved us, and washed us from our sins in his 
own blood. Heb. ix. 14 — How much more shall the blood 
of Christ, who through the eternal Spirit offered himself 
without spot to God, purge your conscience from dead 
works to serve the living God ? 

3. Our sins are removed by the Spirit of Christ. 1 Cor. vi. 
11 — And such were some of you; but ye are washed, but 
ye are sanctified, but ye are justified in the name of the 
Lord Jesus, and by the Spirit of our God. Isa. iv. 4 — When 
the Lord shall have washed away the filth of the daughters 
of Zion, and shall have purged the blood of Jerusalem from 
the midst thereof, by the spirit of judgment, and by the 
spirit of burning. 

4. By baptism as a divine pledge and sign, we are assured 
that we are spiritually cleansed from our sins, as really as we are, 
externally washed with water. Acts ii. 38 — Repent, and be 
baptized every one of you in the name of Jesus Christ, for 
the remission of sin ; and ye shall receive the gift of the 
Holy Ghost. Gal. iii. 27 — For as many of you as have been 
baptized into Christ, have put on Christ. Mark xvi. 16. 

EXERCISES. 

Repeat the seventy- third question. What answer is re- 
turned to the question ? What do you mean by the phrase 
great cause? (a.) W T hat is this great cause said to be? 
How do you prove that the filth of the body is purged away 
by water? (1.) How do you prove that our sins are re- 
moved by the blood of Christ? (2.) How do you prove 
that our sins are removed by the Spirit of Christ? (3.) 



0.74.] 



CATECHETICAL EXERCISES. 



135 



What further is it said God designed to teach us by the 
phrase referred to in the question ? What do you mean by 
pledge ? (b.) How do you prove, that by baptism as a divine 
pledge, we are assured that we are spiritually cleansed 
from our sins, as really as we are externally washed with 
water? (4.) 



Q. 74. Are infants also to he baptized ? 

A. Yes, for since they, as well as the adult, are in- 
cluded in the covenant and church of God ; and since 
redemption from sin by the blood of Christ and the Holy 
Ghost, the author of faith, is promised to them no less 
than to the adult ; they must, therefore, by baptism, as 
a sign of the covenant, be also admitted into the Chris- 
tian Church ; and be distinguished from the children of 
infidels, as was done in the old covenant or testament by 
circumcision, instead of which baptism was instituted in 
the new covenant. 

EXPLANATIONS. 

a. Infants, children ; persons who have not attained to 
the years of discretion. 

b. Adult, persons who have attained to the years of dis- 
cretion. 

c. Covenant, the agreement between God and Christ on 
man's behalf. 

d. Christian Church, the collective body of those who 
believe in Christ. 

e. Distinguished, separated from by some particular 
mark. 

/. Old covenant or testament, the dispensation that pre- 
ceded the coming of Christ. 

g. Circumcision, the rite of cutting off the foreskin. 

h. New covenant, the gospel dispensation. 

DOCTRINES SEPARATED AND PROVED. 

1. Infants are included in the covenant of God. Gen. xvii. 
7 — And I will establish my covenant between me and thee, 
and thy seed after thee, in their generations, for an ever- 
lasting covenant; to be a God unto thee, and to thy seed 
after thee. Psalm xxii. 10. 



136 



CATECHETICAL EXERCISES. [Q. 74. 



2. Infants are included in the Church of God. Mark x. 14 
and 16 — Suffer the little children to come unto me, and for- 
bid them not: for of such is the kingdom of God. . 

And he took them up in his arms, put his hands upon them, 
and blessed them. Matt. xix. 14; Joel ii. 16. 

3. Redemption from sin by the blood of Christ is promised 
to infants. Acts ii. 38 and 39 — Repent and be baptized 
every one of you in the name of Jesus Christ, for the re- 
mission of sins ; and ye shall receive the gift of the Holy 
Ghost. For the promise is unto you, and to your children, 
and to all that are afar off, even as many as the Lord our 
God shall call. 

4. The Holy Ghost, the author of faith, is promised to in- 
fants. Luke i. 15 — For he shall be great in the sight of the 
Lord, and shall drink neither wine nor strong drink ; and 
he shall be filled with the Holy Ghost, even from his mother's 
womb. Acts ii. 38 and 39. 

5. Baptism is the sign of the covenant. Mark xvi. 46 — He 
that believeth and is baptized shall be saved; but he that 
believeth not shall be damned. 

6. Baptism is the medium of admission into theChristian Church. 
Matt, xxviii. 19 — Go ye therefore, and teach [make disciples 
or Christians of] all nations, baptizing them in the name 
of the Father, and of the Son, and of the Holy Ghost. 
1 Cor. xii. 13. 

7. Baptism distinguishes the children of believers from those of 
unbelievers. 1 Cor. vii. 14 — For the unbelieving husband is 
sanctified by the wife, and the unbelieving wife is sanctified 
by the husband ; else were your children unclean ; but now 
are they holy. 

8. Under the Old Testament dispensation, the children of be- 
lievers were distinguished, from those of unbelievers by circum- 
cision. Gen. xvii. 14 — And the uncircumcised man-child, 
whose flesh of his foreskin is not circumcised, that soul 
shall be cut off from his people ; he hath broken my cove- 
nant. 

9. Baptism has been instituted in the new covenant instead 
of circumcision. Col. ii. 11 and 12 — In which also ye are 
circumcised with the circumcision made without hands, in 
putting off the body of the sins of the flesh by the circum- 
cision of Christ : Buried with him in baptism, wherein also 
ye are risen with him through the faith of the operation of 
God, who hath raised him from the dead. 



Q. 75.] CATECHETICAL EXERCISES. 



137 



EXERCISES. 

What is the seventy-fourth question? Whom do you 
mean by infants ? (a.) What answer is returned to the 
question ? What reason is assigned for the answer return- 
ed? Whom do you mean by the adult? (b.) WMt by 
covenant? (c.) How do you prove that infants are included 
in the covenant of God ? (1.) How do you prove that in- 
fants are included in the Church of God ? (2.) What further 
reason is assigned for the answer returned ? How do you 
prove, that redemption from sin by the blood of Christ, is 
promised to infants ? (3.) What further is promised to in- 
fants, besides redemption from sin by the blood of Christ ? 
How do you prove that the Holy Ghost, the author of faith, 
is promised to infants ? (4.) What is inferred from the facts 
stated ? How do you prove that baptism is the sign of the 
covenant ? (5.) What do you mean by the Christian Church? 
(d.) How do you prove that baptism is the medium of ad- 
mission into the Christian Church ? (6.) What does baptism 
do for infants besides admitting them into the Church? 
What do you mean by distinguished? (e.) How do you prove 
that baptism distinguishes the children of believers from 
those of unbelievers ? (7.) What further is added in the 
answer ? What do you mean by the old covenant or testa- 
ment? (/.) What by circumcision .? (g.) How do you prove, 
that under the Old Testament dispensation, the children of 
believers were distinguished from those of unbelievers by 
circumcision? (8.) What is further said with regard to circum- 
cision ? What do you mean by the new covenant ? (A.) 
How do you prove that baptism has been instituted in the 
new covenant instead of circumcision ? (9.) 



XXVIII. Lord's Day. 

©f % ftalg %xt$px of mi ITorb $z$k$ Christ 

Q. 75. Hoiv art thou admonished and assured in 
the Lord's supper, that thou art a partaker of that 
one sacrifice of Christ, accomplished on the cross, and 
of all his benefits ? 

A, Thus, that Christ has commanded me, and all be- 
lievers, to eat of this broken bread, and to drink of this 

12* 



138 



CATECHETICAL EXERCISES. 



cup, in remembrance of him ; adding these promises, 
first, that his body was offered and broken on the cross 
for me, and his blood shed for me, as certainly as I 
see with my eyes the bread of the Lord broken for 
me, and the cup communicated to me ; and further, 
that he feeds and nourishes my soul to everlasting life, 
with his crucified body and shed blood, as assuredly as 
I receive from the hands of the minister and taste with 
my mouth the bread and cup of the Lord, as certain signs 
of the blood and body of Christ. 

EXPLANATIONS. 

a. Believers, those who trust in Christ as their Saviour. 

b. Bread, the element in the Lord's supper representing 
Christ's body. 

c. Cup, the wine in the Lord's supper representing the 
blood of Christ. 

d. Remembrance, as a token by which he is kept in the 
memory. 

t r Communicated, imparted from one to another. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ has commanded all believers to eat of the brolcen 
bread and, drink of the cup in the Lord's supper, in remem- 
brance of him. Matt. xxvi. 26-28 — And as they were eat- 
ing, Jesus took bread, and blessed it. and brake it, and 
gave it to the disciples, and said, Take, eat : this is my 
body. And he took the cup, and gave thanks, and gave it 
to them, saying, Drink ye all of it ; For this is my blood 
of the new testament which was shed for many, for the re- 
mission of sins. 

2. Christ has added to the command to observe the Lord's 
supper, the promise, that his bod// was offered and brolcen and 
his blood shed on the cross for believers, as certainly as they see 
with, their eyes the bread of the Lord broken for them, and the 
cup communicated to them. Luke xxii. 19 and 20 — And he 
took bread, and gave thanks, and brake it, and gave unto 
them, saying. This is my body which is given for you ; this 
do in remembrance of me. Likewise also the cup after 
supper, saying, This cup is the new testament in my blood, 
which is shed for you. 



q.75.] 



CATECHETICAL EXERCISES. 



139 



3. Christ has added to the command to observe the Lord's 
supper, the promise that he feeds and nourishes the souls of be- 
lievers to everlasting life, with his crucified body and shed blood* 
as assuredly as they receive from the hands of the minister and 
taste with their mouth the bread and cup of the Lord. 1 Cor. 
xi. 23 and 24 — The Lord Jesus, the same night in which he 
was betrayed, took bread : And when he had given thanks, 
he brake it, and said, Take, eat : this is my body which is 
broken for you : this do in remembrance of me. After the 
same manner also he took the cup, when he had supped, 
saying, This cup is the new testament in my blood : This do 
as often as ye drink it, in remembrance of me. 1 Cor. x. 
16 — The cup of blessing which we bless, is it not the com- 
munion of the blood of Christ ? The bread which we break, 
is it not the communion of the body of Christ ? 

4. The bread and ivine in the Lord's supper are signs of the 
body and blood of Christ. Mark xiv. 22-24 — And as they 
did eat, Jesus took bread, and blessed, and brake it, and 
gave to them, and said, Take, eat : This is my body. And 
he took the cup, and when he had given thanks, he gave 
it to them ; and they all drank of it. And he said unto 
them, This is my blood of the new testament, which is shed 
for many. 

EXERCISES. 

Repeat the seventy-fifth question. What answer is re- 
turned to this question ? What do you mean by believers ? 
(a.) What by bread? (b.) What by the cup? (c.) What 
by remembrance? (d.) How do you prove that Christ has 
commanded you and all believers, to eat of the broken bread 
and drink of the cup in the Lord's supper, in remembrance 
of him ? (1.) What is Christ said to have added ? What 
is the first promise specified in the answer ? What do you 
mean by communicated? (e.) How do 3^ou prove that Christ 
has added to the command to observe the Lord's supper, 
the promise, that his body was offered and broken, and his 
blood shed on the cross for believers, as certainly as they 
see with their eyes the bread of the Lord broken for them, 
and the cup communicated to them ? (2.) What is the se- 
cond promise specified in the answer ? How do you prove, 
that Christ has added to the command to observe the Lord's 
supper, the promise that he feeds and nourishes the souls 
of believers to everlasting life, as assuredly, as they receive 



140 CATECHETICAL EXERCIfiER. [Q. 76. 

from the hands of the minister and taste with their mouth 
the bread and cup of the Lord ? (3.) As what are the 
bread and eup represented ? How do you prove that the 
bread and wine in the Lord's supper are signs of the body 
and blood of Christ? (4.) 



Q. 76. What is it, then, to eat the crucified hody, 
and drink the shed hlood of Christ ? 

A. It is not only to embrace with a believing heart all 
the sufferings and death of Christ, and thereby to obtain 
the pardon of sin and life eternal ; but also, besides that, 
to become more and more united to his sacred body by 
the Holy Ghost, who dwells both in Christ and in us ; so 
that we, though Christ is in heaven, and we on earth, 
are, notwithstanding, '? flesh of his flesh, and bone of his 
bone and that we live and are governed for ever by 
one spirit, as members of the same body are by one 
soul. 

EXPLANATIONS. 

a. More and more united, gradually brought into the closest 
relation and most endearing intimacy. 

b. Sacred body, the mystical body of Jesus Christ, of which 
he himself is the head and those who have received him as 
their Saviour are the members ; all of which is representa- 
tive of the intimate union subsisting between Christ and 
believers. 

c. Flesh of his flesh and bone of his bone, sustain the most 
intimate connection with him as members of his mystical 
body, the Church. 

DOCTRINES SEPARATED AND PROVED. 

1. To eat the crucified body and drink the shed blood of 
Christ, is to embrace all his sufferings and. death with a believing 
heart. John vi. 35, 47, 48 and 50 — And Jesus said unto 
them, I am the bread of life : he that cometh to me shall 
never hunger ; and he that believeth on me shall never 

thirst. Yerily, verily, I say unto you, He that believeth 

on me hath everlasting life. I am that bread of life. 



Q.76.] 



CATECHETICAL EXERCISES, 



141 



This is the bread which cometh down from heaven, that a 
man may eat thereof and not die. 

2. In consequence of our thus embracing all the sufferings 
and death of Christ, as is done by eating the crucified body and 
drinking the shed blood of Christ in the sacrament of the supper, 
tee obtain the pardon of our sins and life eternal. John vi. 51, 
54 and 58—1 am the living bread which came down from 
heaven : if any man eat of this bread, he shall live for ever : 
and the bread that I will give is my flesh, which I will give 

for the life of the world. Whoso eateth my flesh, and 

drinketh my blood, hath eternal life ; and I will raise him 

up at the last day. This is that bread which came 

down from heaven ; not as your fathers did eat manna, and 
are dead : he that eateth of this bread shall live for ever. 

3. To eat of the crucified body and drink of the shed blood 
of Christ, is also to become more and more united to the sacred 
body of Christ. John vi. 56 — He that eateth my flesh, and 
drinketh my blood, dwelleth in me, and I in him. 

4. This union to the sacred body of Christ in eating his cruci- 
fied body and drinking his shed blood in the sacrament of the 
supper, is effected by the Holy Ghost, who dioells both in Christ 
and in us. John vi. 63 — It is the Spirit that quickeneth ; 
the flesh profiteth nothing. 1 Cor. xii. 13 — For by one Spirit 
are we all baptized into one body, whether we be Jews or 
Gentiles, whether we be bond or free ; and have all been 
made to drink into one Spirit. 

5. In consequence of our union to Christ, though he is in hea- 
ven, and vje are on earth, yet we are "flesh of his flesh, and 
bone of his bone." Eph. v. 30 — For we are members of his 
body, of his flesh, and of his bones. 1 Cor. xii. 27 — Now 
ye are the body of Christ and members in particular. 1 
Cor. vi. 15, 17, 19. 

6. In consequence of our union to Christ, we live and are 
governed for ever by one Spirit, as members of the same body 
are by one soul. 1 Cor. vi. 17 — But he that is joined unto 
the Lord is one spirit. John vi. 56, 57 and 58 — He that 
eateth my flesh, and drinketh my blood, dwelleth in me, 

and I in him. He that eateth me, eve/n he shall live 

by me. He that eateth of this bread shall live forever. 

Rom. viii. 9 and 11 — Now, if any man have not the Spirit 

of Christ, he is none of his But if the Spirit of him 

that raised up Jesus from the dead dwell in you, he that 
raised up Christ from the dead, shall also quicken your 



142 



CATECHETICAL EXERCISES. 



[Q. 77. 



mortal bodies by his Spirit that dwelleth in you. Eph. iv. 
15, 16. 

EXERCISES. 

What is the seventy-sixth question ? What answer is re- 
turned to the question ? How do you prove that to eat the 
crucified body and drink the shed blood of Christ, is to 
embrace all his sufferings and death with a believing heart? 
(1.) What further is added in the answer? How do you 
prove that in consequence of our embracing all the suffer- 
ings and death of Christ with a believing heart, we obtain 
the pardon of sin and life eternal ? (2.) What is added, in 
the answer, to what has already been considered ? What do 
you mean by the expression more and more united? (#.) 
What by sacred body 9 (b.) How do you prove that to eat 
the crucified body and drink the shed blood of Christ, is 
also to become more and more united to the sacred body of 
Christ? (3.) By whom is this union to Christ effected? 
How do you prove that this union to the sacred body of 
Christ in eating his crucified body and drinking his shed 
blood, is effected by the Holy Ghost ? (4.) What is said to 
take place in consequence of this union to Christ ? What 
do you mean by the expression flesh of his flesh, and bone of 
his bone? (c.) How do you prove that in consequence of 
our union to Christ, though he is in heaven and we are on 
earth, yet we are " flesh of his flesh and bone of his bone ?" 
(5.) What further consequence of our union to Christ is 
specified in the answer ? How do you prove that in conse- 
quence of our union to Christ, we live and are governed for 
ever by one Spirit, as members of the same body are by one 
soul? (6.) 



Q. 77. Where has Christ promised that he vjill as 
certainly feed and nourish believers with his body a nd 
blood, as they eat of this broken bread and drink of 
this cup ? 

A. In the institution of the supper, which is thus ex- 
pressed : ' 4 The Lord Jesus, the same night in which he 
was betrayed, took bread, and when he had given thanks, 
he brake it, and said, Take, eat ; this is my body which is 



Q. 77.] 



CATECHETICAL EXERCISES. 



143 



broken for you ; this do in remembrance of me : After 
the same manner also he took the cup, when he had 
supped, saying, This cup is the new testament in my 
blood ; this do ye as often as ye drink it, in remem- 
brance of me. For as often as ye eat this bread, and 
drink this cup, ye do show the Lord's death until he 
come." 

This promise is repeated by the holy apostle Paul, 
where he says, " The cup of blessing which we bless, 
is it not the communion of the blood of Christ? the 
bread which we break, is it not the communion of the 
body of Christ ? for we, being many, are one bread, 
and one body ; because we are all partakers of that one 
bread/' 

EXPLANATIONS. 

a. Betrayed, treacherously delivered into the hands of 
enemies. 

b. New testament in my blood, the new covenant which 
God was about to establish with men through his sufferings 
and death. 

c. Come, appears again in the judgment on the last day. 

d. Cup of blessing, the wine solemnly set apart from a 
common to a sacred use. 

e. Communion^ a token of the union of believers with 
Christ and with each other. 

DOCTRINES SEPARATED AND PROVED. 

1. In the institution of the Lord's supper Christ has promised 
that he loill as certainly feed and nourish believers with his body 
and blood, as they eat of the broken bread and drink of the cup. 
1 Cor. xi. 23-26 — The Lord Jesus, the same night in which 
he was betrayed, took bread ; and when he had given thanks, 
he brake it, and said, Take, eat ; this is my body which is 
broken for you : this do in remembrance of me. After the 
same manner also he took the cup, when he had supped, 
saying, This cup is the new testament in my blood : this 
do as oft as ye drink it, in remembrance of me. For as 
often as ye eat this bread and drink this cup, ye do shew 
the Lord's death till he come. Matt. xxvi. 26. Heb. ix. 
20. Exod. xxiv. 8. 



144 



CATECHETICAL EXERCISES. 



[q. 78. 



2. The same promise is repeated by the apostle Paul. 1 Cor. 
x. 16, 17 — The cup of blessing which we bless, is it not the 
communion of the blood of Christ ? the bread which we 
break, is it not the communion of the body of Christ ? For 
we being many are one bread, and one body ; for we are 
all partakers of that one bread. 

EXERCISES. 

What is the seventy-seventh question ? What answer is 
returned ? How is the institution expressed ? What do 
you mean by betrayed? (a.) What by the expression 
New Testament in my blood? (b.) What by come? (c.) 
Where are these words of the institution of the Lord's sup- 
per recorded ? (1.) What is further added in the answer ? 
What do you mean by the cup of blessing? (d.) What by 
communion ? (e.) Where are these words of the apostle re- 
corded? (2.) 



XXIX. Lord's Day. 

Q. 78. Do, then, the bread and wine become the very 
body and blood of Christ f 

A. Not at all ; but as the water in baptism is not 
changed into the blood of Christ, neither is the washing 
away of sin itself, being only the sign and confirmation 
thereof appointed of God ; so the bread of the Lord's 
supper is not changed into the very body of Christ, 
though agreeably to the nature and properties of sacra- 
ments, it is called the body of Christ Jesus. 

EXPLANATIONS. 

a. Very body and blood, the same material substance in 
reality, which belonged to Christ as man. 

b. Confirmation, the act of ratifying. 

DOCTRINES SEPARATED AND PROVED. 

1. The tcater in baptism is not changed into the blood of 
Christ. Acts viii. 86 — The eunuch said, See, here is water, 
what doth hinder me to be baptized ? Acts x. 47 — Can any 
man forbid water, that these should not be baptized, which 
have received the Holy Gho^t as well as we ! 

2. Baptism is not the washing away of sin itself. 1 Fet. iii. 
21 — The like figure whereunto. even baptism; doth also now 



Q. 78.] CATECHETICAL EXERCISES. 145 

save us (not the putting away of the filth of the flesh, but 
the answer of a good conscience toward God,) by the resur- 
rection of Jesus Christ. 1 Cor. x. 1-4. 

3. Baptism is appointed by God as the sign and confirmation 
of the promise that sin shall be washed aivay. Matt, xxviii. 
19 — Go ye therefore, teach [make disciples of] all nations, 
baptizing them in the name of the Father, and of the Son, 
and of the Holy Ghost. Mark xvi. 16 — He that believeth 
and is baptized, shall be saved ; but he that believeth not, 
shall be damned. 

4. The bread in the Lord's supper is not changed into the 
very body of Christ. 1 Cor. x. 16 — The bread which we 
break, is it not the communion of the body of Christ ? 1 
Cor. xi. 23 and 26 — The Lord Jesus, the same night in which 

he was betrayed, took bread. For as often as ye eat this 

bread, and drink this cup, ye do show the Lord's death till 
he come. 

5. The bread in the Lord's supper is called the body of Christ 
agreeably to the nature and properties of sacraments. Gen. 
xvii. 10* — This is my covenant, which ye shall keep, between 
me and you, and thy seed after thee ; Every man-child 
among you shall be circumcised. Exod. xii. 11 — And ye 
shall eat it in haste ; it is the Lord's passover. Acts vii. 
8 — And he gave him the covenant of circumcision. Acts 
xxii. 16. Matt. xxvi. 26, Mark xiv. 24. 

EXERCISES. 

Repeat the seventy-eighth question. What do you mean 
by the very body and blood of Christ ? {a.) What answer is 
returned to the question ? What reason is assigned for the 
answer returned ? What is the first particular specified 
with regard to baptism ? How do you prove that the water 
in baptism, is not changed into the blood of Christ? (1.) 
What is the second particular mentioned with regard to 
baptism ? How do you prove that baptism is not the wash- 
ing away of sin? (2.) What is the third thing said with 
regard to baptism ? What do you mean by confirmation f 
(b.) How do you prove that baptism is appointed by God 
as the sign and confirmation of the promise, that sin shall 
be washed away. (3.) How is the comparison instituted in 
the answer between baptism and the Lord's supper carried 
out ? How do you prove that the bread in the Lord's sup- 
per, is not changed into the very body of Christ? (4.) How 
k 13 



146 



CATECHETICAL EXERCISES. 



[q. 79. 



do you prove that the bread in the Lord's supper, is called 
the body of Christ, agreeably to the nature and properties 
of sacraments. (5.) 



Q. 79. Why y then, doth Christ call the bread his 
body, and the cup his blood, or the new covenant in 
his blood ; and Paid u the communion of ilie body 
and blood of Christ P 

A, Christ speaks thus not without great reason, name- 
ly, not only thereby to teach us that as bread and wine 
support this temporal life, so his crucified body and shed 
blood are the true meat and drink whereby our souls are 
fed to eternal life ; but more especially by these visible 
signs and pledges to assure us, that we are as really par- 
takers of his true body and blood, (by the operation of 
the Holy Ghost,) as we receive by the mouth of our bodies 
these holy signs in remembrance of him ; and that all 
his sufferings and obedience are as certainly ours, as if 
we had in our own persons suffered and made satisfaction 
for our sins to God. 

EXPLANATIONS. 

a. Crucified body and shed blood, Christ as he was offered 
for us on the cross. 

b. True meat and drink, the real food. 

c. Visible signs, tokens that are capable of being seen. 

d. Made satisfaction, rendered the recompense which the 
violated law requires. 

DOCTRINES SEPARATED AND PROVED. 

1. Bread and wine support this temporal life. Ps. civ. 14 
and 15 — He causeth the grass to grow for the cattle, and 
herb for the service of man ; that he may bring forth food 
out of the earth : And wine that maketh glad the heart of 
man, and oil to make his face to shine, and bread which 
strengthened man's heart. 

2. The crucified body and shed blood of Christ are the true 
meat and drink, whereby our souls are fed to eternal life. John 
vi. 51, 55 and 56 — I am the living bread which came down 
from heaven: if any man eat of this bread, he shall live 



q. 79.] 



CATECHETICAL EXERCISES. 



147 



for ever ; and the bread that I will give is my flesh, which 

I will give for the life of the world. For my flesh is 

meat indeed and my blood is drink indeed. He that eat- 
eth my flesh, and drinketh my blood, dwelleth in me and I 
in him. 

3. The hread and wine in the Lord's supper, as visible signs 
and pledges,'' assure us that tve are as really partakers of Christ's 
true body and blood by the operation of the Holy Ghost, as we 
receive by the mouths of our bodies these holy signs in remembrance 
of him. 1 Cor. xi. 26-28 — For as often as ye eat this bread, 
and drink this cup, ye do show the Lord's death till he 
come. Wherefore, whosoever shall eat this bread, and drink 
this cup of the Lord, unworthily, shall be guilty of the body 
and blood of the Lord. But let a man examine himself, and 
so let him eat of that bread, and drink of that cup. 1 Cor. 
x. 16 — The cup of blessing, which we bless, is it not the 
communion of the blood of Christ ? The bread which we 
break, is it not the communion of the body of Christ ? 

4. The bread and wine in the Lord's supper, as visible signs 
and pledges, assure us, that all Christ's sufferings and obedience 
are as certainly ours as if we had in our own persons suffered 
and made satisfaction for our si?is to God. 1 Cor. xi. 26 — For 
as often as ye eat this bread and drink this cup, ye do 
shew the Lord's death till he come. Rom. v. 9, 18 and 19 
— Much more then, being now justified by his blood, we 

shall be saved from wrath through him. Therefore, 

as by the offence of one, judgment came upon all men to 
condemnation ; even so by the righteousness of one the 
free gift came upon all men unto justification of life. For 
as by one man's disobedience many were made sinners, so 
by the obedience of one shall many be made righteous. 
Rom. viii. 4. 

EXERCISES. 

What is the seventy-ninth question? What answer is 
returned to this question ? W T hat is the first thiug men- 
tioned as explanatory of this reason ? How do you prove 
that bread and wine support this temporal life ? (1.) What 
do you mean by Christ's crucified body and shed blood? (a.) 
What by true meat and drink? (b.) How do you prove that 
the crucified body and shed blood of Christ are the true 
meat and drink whereby our souls are fed to eternal life ? 
(2.) What is the second thing mentioned as explanatory 



148 



CATECHETICAL EXERCISES. 



[Q. 80. 



of the reason before spoken of? What do yon mean by 

visible signs 9 (c.) How do yon prove that the bread and 
•wine in the Lord's supper, as visible signs and pledges, 
assure us that we are as really partakers of Christ's true 
body and blood by the operation of the Holy Ghost, as we 
receive by the mouths of our bodies these holy signs in re- 
membrance of him ? (3.) What further are we assured of 
by the visible signs and pledges in the Lord's supper ? What 
do you mean by the expression made satisfaction ? (d.) How 
do you prove that the bread and wine in the Lord's supper, 
as visible signs and pledges, assure us that all Christ's 
sufferings and obedience are as certainly ours as if we had 
in our own persons suffered and made satisfaction for our 
sins to God ? (4.) 



XXX. Lord's Day. 

Q. 80. What difference is there between the Lord's 
supper and the Popish mass f 

A. The Lord's supper testifies to us that we have a 
full pardon of all sin by the only sacrifice of Jesus 
Christ, which he himself has once accomplished on the 
cross ; and that we by the Holy Ghost are ingrafted 
into Christ, who, according to his human nature, is now 
not on earth, but in heaven, at the right hand of God 
his Father, and will there be worshipped by us : — but the 
mass teacheth that the living and the dead have not the 
pardon of sins through the sufferings of Christ, unless 
Christ is also daily offered for them by the priests ; and 
further, that Christ is bodily under the form of bread 
and wine, and therefore is to be worshipped in them ; so 
that the mass at bottom is nothing else than a denial of 
the one sacrifice and sufferings of Jesus Christ, and an 
accursed idolatry. 

EXPLANATIONS. 

a. Popish mass, the sacrament of the supper as celebrated 
in the Romish Church. 

b. Ingrafted into, become united to, so as to constitute one 
with him. 



Q.80.] CATECHETICAL EXERCISES. 149 

c. Right hand of God, the place of preferment and power 
in the immediate presence of God. 

d. Denial, rejection ; disowning. 

e. Idolatry, the worship of any thing which is not God. 

DOCTRINES SEPARATED AND PROVED. 

1. We have a full pardon of all sin by the only sacrifice of 
Jesus Christ. Heb. ix. 12, 26 and 28— Neither by the blood 
of goats and calves, but by his own blood, he entered in 
once into the holy place, having obtained eternal redemp- 
tion for us. For then must he often have suffered since 

the foundation of the world : but now once in the end of 
the world hath he appeared to put away sin by the sacrifice 

of himself. So Christ was once offered to bear the sins 

of many ; and unto them that look for him shall he appear 
the second time without sin unto salvation. 2 Cor. v. 21. 
Luke xxii. 19 and 20. Matt. xxvi. 28. 

2. The sacrifice by which we have a full pardon of sin, Christ 
has himself accomplished once. Heb. vii. 27 — Who needed not 
daily, as those high priests, to offer up sacrifices, first for 
his own sins, and then for the people ; for this he did once 
when he offered up himself. 

3. This sacrifice Christ has accomplished on the cross. 1 Cor, 
v. 7 — For even Christ our passover is sacrificed for us. Heb. 
x. 14 — For by one offering he hath perfected for ever them 
that are sanctified. John xix. 80 — When Jesus therefore 
had received the vinegar, he said, It is finished: and he 
bowed his head and gave up the ghost. 

4. We are ingrafted into Christ by the Holy Ghost. John vi. 
63 — It is the Spirit that quickeneth ; the flesh profiteth no- 
thing. 1 Cor. vi. 17 — But he that is joined unto the Lord 
is one spirit. 1 Cor. xii. 13 — For by one Spirit are we all 
baptized into one body, whether we be Jews or Gentiles, 
whether we be bond or free ; and have all been made to 
drink into one Spirit. 

5. Christ, according to his human nature, is now not on earth, 
but in heaven at the right hand of God. Col. iii. 1 — If ye 
then be risen with Christ, seek those things which are 
above, where Christ sitteth on the right hand of God. Heb. 
i. 3 — When he had by himself purged our sins, sat down 
on the right hand of the Majesty on high. Heb. viii. 1 
and 4 — We have such an high priest, who is set on the 
right hand of the throne of the Majesty in the heavens,— — 

13* 



150 CATECHETICAL EXERCISES. [Q. 80. 

For if he were on earth, he should not be a priest. Acts 
iii. 21. 

6. Christ, who is now in heaven, will be worshipped by us. 
Acts vii. 56 and 59 — And said, Behold I see the heavens 
opened, and the Son of Man standing on the right hand of 

God. And they stoned Stephen, calling upon God, and 

saying, Lord Jesus, receive my spirit. Luke xxiv. 51 and 
52 — And it came to pass, while he blessed them, he was 
parted from them and carried up into heaven ; And they 
worshipped him, and returned to Jerusalem with great 

joy- 

7. The popish mass is a denial of the one sacrifice and suffer- 
ings of Christ. Gal. v. 4 — Christ is become of no effect unto 
you, whosoever are justified by the law ; ye are fallen from 
grace. Isaiah i. 11 — To what purpose is the multitude of 
your sacrifices unto me ? saith the Lord ; I am full of the 
burnt offerings of rams, and the fat of fed beasts ; and I 
delight not in the blood of bullocks, or of lambs, or of he 
goats. Jer. ii. 13. Matt. xv. 9. 

8. The popish mass is an accursed idolatry. Deut. xxvii. 
15 — Cursed be the man that maketh any graven or molten 
image, an abomination unto the Lord, the work of the 
hands of the craftsman, and putteth it in a secret place. 
And all the people shall answer and say Amen. Isaiah 
i. 12 and 13 — When ye come to appear before me, who 
hath required this at your hands, to tread my courts ? 
Bring no more vain oblations ; incense is an abomination 
unto me. 

EXERCISES. 

Repeat the eightieth question. What do you mean by 
the popish mass f (a.) What answer is returned to this 
question ? What does the Lord's supper testify to us ? 
How do you prove that we have a full pardon of all sin by 
the only sacrifice of Jesus Christ? (1.) What is said with 
regard to this sacrifice of Jesus Christ ? How do you prove 
that the sacrifice by which we have a full pardon of all sin, 
Christ has himself accomplished once? (2.) Where did 
Christ accomplish this sacrifice ? How do you prove that 
Christ has accomplished this sacrifice on the cross? (3.) 
What further does the Lord's supper testify ? W T hat do you 
mean by ingrafted into ? (b.) How do you prove that we are 
ingrafted into Christ by the Holy Ghost ? (4.) What is 



<J. 81.] CATECHETICAL EXERCISES. 



151 



said with regard to Christ's presence ? What do 3^011 mean 
by the right hand of God? (c.) How do you prove that 
Christ, according to his human nature, is now not on earth, 
but in heaven at the right hand of God ? (5.) What does 
Christ, who is now in heaven, claim from us ? What do you 
mean by tvorshipped? [d.) How do you prove that Christ, 
who is now in heaven, will be worshipped by us ? (6.) What 
does the answer say with regard to the mass ? What con- 
clusion is drawn from the view of the mass just given ? 
What do you mean by a denial? (e.) How do you prove 
that the mass is a denial of the one sacrifice and sufferings 
of Christ ? (7.) What do you mean by idolatry ? (/.) 
How do you prove that the popish mass is an accursed idol- 
atry? (8.) 



Q. 81. For whom is the Lord's supper instituted? 

A, For those who are truly sorrowful for their sins, 
and yet trust that these are forgiven them for the sake 
of Christ ; and that their remaining infirmities are co- 
vered by his passion and death ; and who also earnestly 
desire to have their faith more and more strengthened, 
and their lives more holy ; but hypocrites, and such as 
turn not to God with sincere hearts, eat and drink judg- 
ment to themselves. 

EXPLANATIONS. 

a. Instituted, appointed to be observed. 

b. Truly sorrowful, manifest sincere grief on account of. 

c. Remaining infirmities, the inclinations to sin that still 
adhere to them, even after their conversion. 

d. Covered, concealed, so as to be no more remembered 
for the purpose of punishing them. 

e. Hypocrites, those who assume the appearance of piety 
and virtue, while they know they are destitute of true re- 
ligion. 

/. Sincere hearts, feelings and sentiments corresponding 
to the real nature of the act of turning to God. 

g. Eat and drink judgment to themselves, partake of the ele- 
ments of the Lord's supper in such a manner as to incur 
the displeasure of God. 



152 CATECHETICAL EXERCISES. [Q. 81. 



DOCTRINES SEPARATED AND PROVED. 

1. Those for whom the Lord's supper is instituted, are truly 
sorrowful for their sins. Acts iii. 19 — Repent ye therefore, 
and be converted, that your sins maybe blotted out. Psalm 
li. 17— The sacrifices of God are a broken spirit ; a broken 
and a contrite heart, 0 God, thou wilt not despise. Matt, 
v. 4 — Blessed are they that mourn for they shall be com- 
forted. Luke vii. 37 and 38 ; and xv. 18 and 19. 

2. Those for whom the Lord's supper is instituted, trust that 
their sins are forgiven them for the sake of Christ, and that their 
remaining infirmities are covered by his passion and death. Acts 
■viii. 37 — If thou believest with all thine heart, thou mayest. 
2 Cor. xiii. o — Examine yourselves, whether ye be in the 
faith ; prove your own selves. 1 Cor. xi. 28 — But let a man 
examine himself, and so let him eat of that bread, and drink 
of that cup. Psalm ciii. 3 — Who forgiveth all thine iniqui- 
ties : who healeth all thy diseases. 

3. Those for whom the Lord 7 s supper is instituted, also ear- 
nestly desire to have their faith more and more strengthened, and 
their lives more holy. Matt. v. 6 — Blessed are they which 
do hunger and thirst after righteousness ; for they shall 
be filled. Psalm cxvi. 12-14 — What shall I render unto 
the Lord for all his benefits toward me ? I will take the 
cup of salvation, and call upon the name of the Lord. I 
will pay my vows unto the Lord now in the presence of all 
his people. 

4. Hypocrites, and such as turn not to Godioith sincere hearts, 
in partaking of the LoroVs supper, eat and drink judgment to 
themselves. 1 Cor. xi. 27 and 29 — Wherefore, whosoever 
shall eat this bread, and drink this cup of the Lord, unwor- 
thily, shall be guilty of the body and blood of the Lord. 

Por he that eateth and drinketh unworthily, eateth and 
drinketh damnation to himself, not discerning the Lord's 
body ? Psalm 1. 16 and 17. Titus i. 16. 

EXERCISES. 

What is the eighty-first question ? What do you mean by 
instituted? (a.) What answer is returned to this question ? 
What do you mean by truly sorrowful? (b,) How do you 
prove that those for whom the Lord's supper is instituted, 
are truly sorrowful for their sins ? (1.) What do those do for 
whom the Lord's supper is instituted, besides being truly 



q.82.] 



CATECHETICAL EXERCISES. 



153 



sorrowful for their sins? What do you mean by remaining 
infirmities? (c.) What by covered? (d.) How do you prove 
that those for whom the Lord's supper is instituted, trust 
that their sins are forgiven them for the sake of Christ, and 
their remaining infirmities covered by his passion and death ? 
(2.) What further exercise of mind is ascribed to those 
for whom the Lord's supper is instituted? How do you 
prove that those for whom the Lord's supper is instituted, 
also earnestly desire to have their faith more and more 
strengthened, and their lives more holy ? (3.) For what 
kind of persons does the answer say the Lord's supper was 
not instituted? What do you mean by hypocrites? (<?.) 
What by sincere hearts? (/.) What by the expression eat 
and drink Judgment to themselves? (g.) How do you prove 
that hypocrites, and such as turn not to God, with sincere 
hearts, in partaking of the Lord's supper, eat and drink 
judgment to themselves ? (4.) 



Q, 82. Are they also to he admitted to this supper, 
who, by confession and life, declare themselves in fidels 
and ungodly ? 

A. No ; for by this the covenant of God would be pro- 
faned, and his wrath kindled against the whole congre- 
gation ; therefore it is the duty of the Christian Church, 
according to the appointment of Christ and his apostles, 
to exclude such persons by the keys of the kingdom of 
heaven, until they show amendment of life. 

EXPLANATIONS. 

a. Profaned, violated ; treated with disrespect. 

b. Whole congregation, the entire body of Christians asso- 
ciated together for the purpose of worshipping God. 

c. Keys, that by which men are admitted to or excluded 
from the Church. 

d. Kingdom of heaven, the Church of Christ under the 
Gospel dispensation. 

DOCTRINES SEPARATED AND PROVED. 

1. Those who by confession and life declare themselves infidels 
and ungodly, are not to be admitted to the Lord's supper. Matt. 



154 



CATECHETICAL EXERCISES. 



[0. 82. 



vii. 6 — Give not that which is holy unto the dogs, neither 
cast ye your pearls before swine, lest they trample them 
under their feet, and turn again and rend you. 

2. By admitting infidels and ungodly persons to the LoroVs 
supper, the covenant of God is profaned. Psalm 1. 18 and 
17 — But unto the wicked, God saith, Y\ r hat hast thou to do 
to declare my statutes, or that thou shouldst take my cove- 
nant in thy mouth ? Seeing thou hatest instruction and 
castest my words behind thee. 1 Cor. x. 21 — Ye cannot 
drink the cup of the Lord, and the cup of devils ; ye cannot 
be partakers of the Lord's table, and of the table of devils. 
Isaiah i. 11-13. 

3. By admitting infidels and ungodly persons to the Lord's 
supper, the wrath of God is kindled against the whole congre- 
gation. 1 Cor. xi. 30, 31 — For this cause many are weak 
and sickly among you, and many sleep. For if we would 
judge ourselves, we should not be judged. Psalm 1. 22 — 
Now consider this, ye that forget God, lest I tear you in 
pieces, and there be none to deliver. 

4. It is the duty of the Christian Church to exclude infidels 
and ungodly persons from the Lord's supper. 1 Cor. v. 11 
and 13 — But now I have written unto you not, to keep com- 
pany, if any man that is called a brother be a fornicator, or 
covetous, or an idolater, or a railer, or a drunkard, or an 

extortioner; with such an one no not to eat. Therefore* 

put away from among yourselves that wicked person. 

5. This duty is required by the appointment of Christ. 
Matt, xviii. 15-17 — Moreover, if thy brother shall trespass 
against thee, go and tell him his fault between thee and 
him alone ; if he shall hear thee, thou hast gained thy bro- 
ther. But if he will not hear thee, then take with thee one 
or two more, that in the mouth of two or three witnesses 
every word may be established. And if he shall neglect 
to hear them, tell it unto the church ; but if he neglect to 
hear the church, let him be unto thee as an heathen man 
and a publican. 

6. The same duty is also required by the appointment of 
Christ's apostles. Titus iii. 10 — A. man that is a heretic, after 
the first and second admonition, reject. 2 Thess. iii. 6, 14, 
15 — Now we command you, brethren, in the name of the 
Lord Jesus Christ, that ye withdraw yourselves from every 
brother that walketh disorderly, and not after the tradition 
which ye received of us. And if any man obey not our 



Q. 82.] CATECHETICAL EXERCISES. 



155 



word by this epistle, note that man, and have no company 
with him, that he may be ashamed. Yet count him not as 
an enemy, but admonish him as a brother. 

7. The Church is to exclude infidels and ungodly persons 
from the Lord's supper by the keys of the kingdom of heaven. 
Matt. xvi. 19 — And I will give unto thee the keys of the 
kingdom of heaven: and whatsoever thou shalt bind on 
earth shall be bound in heaven ; and whatsover thou shalt 
loose on earth shall be loosed in heaven. Matt, xviii. 18 — ■ 
Verily I say unto you, Whatsoever ye shall bind on earth 
shall be bound in heaven ; and whatsoever ye shall loose on 
earth shall be loosed in heaven. 

8. Infidels and ungodly persons are to be excluded from the 
Lord's supper until they show amendment of life. 2 Cor. ii. 
6, 7— Sufficient to such a man is this punishment, which 
was inflicted of many. So that contrariwise ye ought 
rather to forgive him, and comfort him, lest perhaps such 
an one should be swallowed up with overmuch sorrow. 
Gal. vi. 1. 

EXERCISES. 

What is the eighty-second question ? What answer is 
returned to this question ? How do you prove that those 
who by confession and life declare themselves infidels and 
ungodly, are not to be admitted to the Lord's supper ? (1.) 
What reason is assigned for the answer returned to the 
question ? What do you mean by profaned? (a.) How do 
you prove that by admitting infidels and ungodly persons 
to the Lord's supper, the covenant of God is profaned ? (2.) 
What do you mean by the whole congregation? (b.) How do 
you prove that by admitting infidels and ungodly persons to 
the Lord's supper, the wrath of God is kindled against the 
whole congregation ? (3.) What is said to result from the 
facts thus far stated in the answer ? How do you prove 
that it is the duty of the Christian Church to exclude infi- 
dels and ungodly persons from the Lord's supper? (4.) 
How is it said that this duty must be done? How do you 
prove that the duty of excluding infidels and ungodly per- 
sons from the Lord's supper is required by the appointment 
of Christ ? (5.) How do you prove that the same duty is 
also required by the appointment of Christ's apostles? (6.) 
By what is the Christian Church to exclude infidels and un- 
godly persons from the Lord's supper ? What do you mean 



156 CATECHETICAL EXERCISES. [Q.83. 



by the kingdom of heaven? (d.) Y/hat by the keys of that 
kingdom? (e.) How do you prove that the Church is to 
exclude infidels and ungodly persons from the Lord's supper 
by the keys of the kingdom of heaven ? (7.) How long 
are such persons to be excluded from the Lord's supper ? 
How do you prove that infidels and ungodly persons are to 
be excluded from the Lord's supper until they show amend- 
ment of life? (8.) 



XXXI. Lord's Day. 

Q. 83. What are the keys of the kingdom of hea- 
ven f 

A. The preaching of the holy gospel, and Christian 
discipline, or the excommunication out of the Christian 
Church ; by these two, the kingdom of heaven is opened 
to believers, and shut against unbelievers. 

EXPLANATIONS. 

a. Preaching of the holy gospel, proclaiming the good news 
of salvation through Jesus Christ. 

b. Christian discipline, the execution of the laws by which 
the Christian Church is governed. 

c. Excommunication, the act of ejecting or expulsion. 

DOCTRINES SEPARATED AND PROVED. 

1. The kingdom of heaven is opened to believers and shut 
against unbelievers by the preaching of the gospel. Matt. xvi. 
18 — And I say also unto thee, That thou art Peter, and upon 
this rock I will build my church : and the gates of hell shall not 
prevail against it. John xx. 23 — Whosesoever sins ye remit, 
they are remitted unto them ; and whosesoever sins ye re- 
tain, they are retained. 

2. The kingdom of heaven is opened to believers, and shut 
against unbelievers by the exercise of Christian discipline. Matt, 
xviii. 15-18 — Moreover, if thy brother shall trespass 
against thee, go and tell him his fault between thee and him 
alone : if he shall hear thee, thou hast gained thy brother. 
But if he will not hear thee, then take with thee one or 
two more, that in the mouth of two or three witnesses 
every word may be established. And if he shall neglect to 
hear them, tell it unto the church : but if he neglect to hear 



Q. 84.] CATECHETICAL EXERCISES. 



157 



the church, let him be unto thee as a heathen man and a 
publican. Verily I say unto you, whatsoever ye shall bind 
on earth shall be bound in heaven ; and whatsoever ye shall 
loose on earth shall be loosed in heaven. 2 Cor. x. 4-6 ; 
1 Cor. v. 11, 12. 

EXERCISES. 

Repeat the eighty-third question. What answer is re- 
turned to this question ? What do you mean by preaching 
of the holy gospel? (a.) What by Christian discipline? (b.) 
What by excommunication ? (c.) How do you prove that the 
kingdom of heaven is opened to believers and shut against 
unbelievers by the preaching of the gospel? (1.) How do 
you prove that the kingdom of heaven is opened to believers 
and shut against unbelievers, by the exercise of Christian 
discipline? (2.) 



Q. 84. How is the kingdom of heaven opened and 
shut by the preaching of the holy gospel ? 

A. Thus : when, according to the command of Christ, 
it is declared and publicly testified to all and every be- 
liever, that whenever they receive the promise of the 
gospel by a true faith, all their sins are really forgiven 
them of God, for the sake of Christ's merits ; and on the 
contrary, when it is declared and testified to all unbe- 
lievers, and such as do not sincerely repent, that they 
stand exposed to the wrath of God and eternal condem- 
nation so long as they are unconverted : according to 
which testimony of the gospel, God will judge them, both 
in this and the life to come. 

EXPLANATIONS. 

a. Promise, the declaration or assurance which God has 
given that he will bestow blessings on his people. 

b. All their sins, every violation of God's law of which they 
have been guilty. 

c. Unbelievers, those who refuse to trust in Christ as their 
Saviour. 

d. Repent, exercise sorrow for and turn from their sins. 

e. Unconverted, not renewed or changed in heart. 

14 



158 



CATECHETICAL EXERCISES. [Q. 84. 



DOCTRINES SEPARATED AND PROVED. 

1. To open the kingdom of heaven by the preaching of the 
gospel, is to declare and publicly testify to believers the forgive- 
ness of sins, for the sake of Christ's merits. John xx. 22. 23. 
■ — Receive ye the Holy Ghost : Whosesoever sins ye remit, 
they are remitted to them. Acts xiii. 38, 39 — Be it known 
unto you therefore, men and brethren, that through this 
man is preached unto you the forgiveness of sins ; And by 
him, all that believe are justined from all things, from which 
ye could not be justined by the law of Moses. 

2. The kingdom of heaven is to be thus opened by the preach- 
ing of the gospel to believers. Mark ii. 8 and 5 — And they 
came unto him, bringing one sick of the palsy, which was 

borne of four. When Jesus saw their faith, he said unto 

the sick of the palsy, Son, thy sins be forgiven thee. John 
iii. 36 — He that beiieveth on the Son hath everlasting life. 
Mark xvi. 16. 

3. The sins of believers shall be forgiven them whenever they 
receive the promise of the gospel by a true faith. John vi. 37 — 
Him that cometh to me I will in no wise cast out. Ezek. 
xxxiii. 11. '12 — As I live, saith the Lord God, I have no 
pleasure in the death of the wicked ; but that the wicked 

turn from his way and live. As for the wickedness of 

the wicked, he shall not fall thereby in the day that he 
turneth from his wickedness. Isaiah lv. 7. 

4. To shut the kingdom of heaven by the preaching of the gos- 
pel, is to declare and publicly testify to unbelievers, that they 
stand exposed to the wrath, of God and eternal condemnation. 
John xx. 23 — Whosesoever sins ye retain, they are retained. 
Matt. xvi. 19 — And I will give unto thee the keys of the 
kingdom of heaven ; and whatsoever thou shalt bind on earth, 
shall be bound in heaven. 2 Thess. i. 7-9. 

5. The kingdom of heaven is to be thus shut by the preaching 
of the gospel against all unbelievers and such as do not sincerely 
repent. John viii. 24 — For if ye believe not that I am he, 
ye shall die in your sins. Acts viii. 21 — Thou hast neither 
part nor lot in this matter : for thy heart is not right in the 
sight of God. 

6. Unbelievers and such as do not sincerely repent, stand ex- 
posed to the wrath of God, and eternal condemnation, so long as 
they are unconverted. Matt. iii. 7, 8 — 0 generation of vipers, 
who hath warned you to flee from the wrath to come ? 



Q. 84.] CATECHETICAL EXERCISES. 159 



Bring forth therefore fruits meet for repentance. Matt, 
xviii. 3 — Verily I say unto you, except ye be converted, and 
become as little children, ye shall not enter into the king- 
dom of heaven. 

7. This opening and shutting of the kingdom of heaven by the 
preaching of the gospel, is done according to the command of 
Christ. Mark xvi. 15 — Go ye into all the world and preach 
the gospel to every creature. Matt, xxviii. 19 — Go ye, 
therefore, and teach all nations. 

8. According to the testimony thus presented in preaching the 
gospel, God will judge both believers and unbelievers, both in 
this and the life to come. Rom. ii. 16 — In the day when God 
shall judge the secrets of men, by Jesus Christ, according 
to my gospel. Matt, xviii. 18 — Verily I say unto you, 
whatsoever ye shall bind on earth, shall be bound in heaven ; 
and whatsoever ye shall loose on earth, shall be loosed in 
heaven. 

EXERCISES. 

What is the eighty-fourth question ? What answer is re- 
turned to the question ? When is the kingdom of heaven 
opened by the preaching of the gospel ? What do you mean 
by the expression all their sins? (b.) How do you prove 
that to open the kingdom of heaven by the preaching of the 
gospel, is to declare and publicly testify to believers the for- 
giveness of sins for the sake of Christ's merits? (1.) To 
whom is the kingdom of heaven to be thus opened by the 
preaching of the gospel ? How do you prove that the king- 
dom of heaven is to be thus opened, by the preaching of 
the gospel, to believers ? (2.) When is it said that the sins 
of believers shall be forgiven them of God for the sake of 
Christ's merits ? What do you mean by promise? (a.) How 
do you prove that the sins of believers shall be forgiven 
them, whenever they receive the promise of the gospel by 
a true faith ? (3.) When is the kingdom of heaven shut by 
the preaching of the gospel ? What do you mean by unbe- 
lievers ? (c.) What by repent ? (d.) How do you prove that 
to shut the kingdom of heaven by the preaching of the gos- 
pel, is to declare and publicly testify to unbelievers that 
they stand exposed to the wrath of God and eternal con- 
demnation? (4.) How do you prove that the kingdom of 
heaven is to be thus shut by the preaching of ihe gospel 
against all unbelievers and such as do not sincerely repent ? 



160 CATECHETICAL EXERCISES. [Q. 85. 

(5.) How long do unbelievers and such as do not sincerely 
repent, stand exposed to the wrath of God and eternal con- 
demnation ? What do you mean by unconverted? (e.) How 
do you prove that unbelievers and such as do not sincerely 
repent stand exposed to the wrath of God and eternal con- 
demnation, so long as they are unconverted? (6.) How is 
this opening and shutting of the kingdom of God done? 
How do you prove that this opening and shutting of the 
kingdom of heaven by the preaching of the gospel is done 
according to the command of Christ ? (7.) What is further 
affirmed with regard to this preaching of the gospel ? How 
do you prove that according to the testimony thus presented 
in preaching the gospel, God will judge both believers and 
unbelievers, both in this and the life to come ? (8.) 



§.85. How is the kingdom of heaven shut and 
opened by CJiristian discipliiie ? 

A. Thus : when, according to the command of Christ, 
those who, under the name of Christians, maintain doc- 
trines or practices inconsistent therewith, will not, after 
having been often brotherly admonished, renounce their 
errors and wicked course of life, are complained of to 
the Church, or to those who are thereunto appointed by 
the Church ; and if they despise their admonition, are, 
by them, forbid the use of the sacraments ; whereby they 
are excluded from the Christian Church, and by God 
himself from the kingdom of Christ ; and when they 
promise and show real amendment, are again received 
as members of Christ and his Church. 

EXPLANATIONS. 

a. Doctrines, opinions ; principles. 

b. Practices, particular courses of conduct : customs. 

c. Brotherly admonished, reproved in an affectionate man- 
ner ; kindly counselled against wrong practices. 

d. Renounce, forsake ; reject. 

e. Wicked course of life, sinful line of conduct or manner 
of deporting themselves. 



■ 



Q, 85.] CATECHETICAL EXERCISES. 161 

/. Churchy a body of persons associated together for pur- 
poses of religious worship. 

g. Kingdom of Christ, the invisible Church of Christ on 
earth, membership in which is essential to admission into 
heaven. 

h. Real amendment, genuine reformation of life. 

DOCTRINES SEPARATED AND PROVED. 

1. To shut the kingdom of heaven by Christian discipline, is 
to exclude an individual from the Christian Church. 1 Cor. v. 
11 and 13 — But now I have written unto you not to keep 
company, if any man that is called a brother, be a fornica- 
tor, or covetous, or an idolater, or a railer, or a drunkard, 

or an extortioner ; with such an one no not to eat. 

Therefore put away from among yourselves that wicked 
person. 

2. The kingdom of heaven is to be shut against those, who, 
under the name of Christians, maintain doctrines inconsistent 
therewith. Titus iii. 10. — A man that is an heretic, after the 
first and second admonition, reject. 2 John vs. 10 and 11 — 
If there come any unto you, and bring not this doctrine, 
receive him not iuto your house, neither bid him God speed : 
For he that biddeth him God speed, is partaker of his evil 
deeds. 

3. The kingdom of heaven is to be shut against those, who, 
under the name of Christians, maintain practices inconsistent 
therewith. 2 Thess. iii. 14 — And if any man obey not our 
word by this epistle, note that man, and have no company 
with him, that he may be ashamed. 1 Cor. v. 11 and 13. 

4. Before the kingdom of heaven is shut against such persons, 
they must be often brotherly admonished. Matt, xviii. 15, 16 
—Moreover, if thy brother shall trespass against thee, go 
and tell him his fault between thee and him alone ; if he 
shall hear thee, thou hast gained thy brother. But if he 
will not hear thee, then take with thee one or two more, 
that in the mouth of two or three witnesses, every word may 
be established. 

6. Before the kingdom of heaven is shut against such persons, 
they are to be further complained of to the Church, or to those 
who are thereunto appointed by the Church, in case they do not 
renounce their errors and wicked course of life, after having been 
often brotherly admonished. Matt, xviii. 17 — And if he shall 
neglect to hear them, tell it unto the Church. 

h 14* 



162 



CATECHETICAL EXERCISES. 



6. If such persons despise the admonition of the Church, they 
are by them to be forbid the use of the sacraments ; by which act 
they are excluded from the Christian Church. Matt, xviii. 17 
— But if he negiect to hear the Church, let him be unto thee 
as an heathen man and a publican. 1 Cor. v. 3—5. 

7. Those, who are excluded from the Church by Christian 
discipline, are by God himself excluded from the kingdom of 
Christ. Matt, xxviii. 18 — Verily I say unto you, Whatso- 
ever ye shall bind on earth, shall be bound in heaven. 
Matt.'xvi. 19. 

8. To open the kingdom of heaven by tJhristian discipline* is 
to receive again into the Church an individual who had been 
excluded. 2 Cor. ii. 6-8 — Sufficient to such a man is this 
punishment. Trhich was inflicted of many. So that contra- 
riwise ye ought rather to forgive him, and comfort him, lest 
perhaps such a one should become swallowed up with over- 
much sorrow. Wherefore I beseech you that ye would 
confirm your love toward him. 

9. Persons who have been excluded from the Church, are to 
be received into it again, when they promise and show real amend- 
ment. Luke xv. 21-24 — And the son said unto him, Father, 
I have sinned against heaven, and in thy sight, and am no 
more worthy to be called thy son. But the father said to 
his servants, Bring forth the best robe and put it on him, 
and put a ring on his hand, and shoes on his feet : And 
bring hither the fatted calf, and kill it ; and let us eat, and 
be merry ; For this my son was dead, and is ajlve again ; 
he was lost, and is found. 2 Cor. ii. 6-8. 

EXERCISES. 

What is the eighty-fifth question ? Repeat the answer 
returned to this question. How do you prove that to shut 
the kingdom of heaven by Christian discipline, is to ex- 
clude an individual from the Christian Church ? (1.) 
Against whom is the kingdom of heaven to be shut? "What 
do you mean by doctrines? (a.) How do you prove that the 
kingdom of heaven is to be shut against those who, under 
the name of Christians, maintain doctrines inconsistent 
therewith? (2.) What do you mean by practices'? (b.) How 
do you prove that the kingdom of heaven is to be shut against 
those, who, under the name of Christians, maintain practices 
inconsistent therewith ? (3. ) When is the kingdom of heaven 
to be shut against such persons ? What do you mean by 



q: 86c] catechetical exercises. 163 



brotherly admonished ? (c.) How do you prove that before 
the kingdom of heaven is shut against such persons, 
they are to be often brotherly admonished? (4.) What do 
you mean by renounce ? (d.) What by wicked coarse of life? 
(e.) What by the Church? (/.) How do you prove that 
before the kingdom of heaven is shut against such persons 
they are to be further complained of to the Church, or to 
those thereunto appointed by the Church, in case they do 
not renounce their errors and wicked course of life, after 
having been often brotherly admonished? (5.) What further 
step is to be taken with such persons ? How do you prove 
that if such persons despise the admonition of the Church, they 
are by them to be forbid the use of the sacraments, by which 
process they are excluded from the Christian Church? (6.) 
What follows from such an exclusion from the Christian 
Church, on the part of God himself? What do you mean by 
the kingdom of Christ? (g.) How do you prove that those 
who are excluded from the Christian Church by Christian 
discipline, are excluded by God himself from the kingdom 
of Christ? (7.) What is the counter part of the process 
thus far considered ? How do you prove that to open the 
kingdom of heaven by Christian discipline, is to receive again 
into the Church an individual who had been excluded? (8.) 
When are persons, who have been excluded from the Church, 
to be received into it again ? What do you mean by real 
amendment ? (A.) How do you prove that persons who have 
been excluded from the Church, are to be received into 
it again, when they promise and show real amendment 
(9.) 



XXXII. Lord's Day, 

THE THIRD PART. 

Q. 86. Since, then, we are delivered from our misery, 
merely of grace through Christ, without any merit of 
ours, why must we still do good works f 

A, Because that Christ, having redeemed and delivered 
us by his blood, also renews us by his Holy Spirit, after 
his own image ; that so we may testify, by the whole of 



164 CATECHETICAL EXERCISES- [Q. 86, 



our conduct, our gratitude to God for his blessings, and 
that he may be praised by us : also, that every one 
may be assured in himself of his faith, by the fruits 
thereof ; and that, by our godly conversation, others may 
be gained to Christ* 

EXPLANATIONS. 

a. Good works, the duties required by the law of God. 

b. Testify, declare ; make known. 

c. Conversation, behavior ; deportment. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ hath redeemed and delivered us by his blood. Heb, 
ix. 12 — By his own blood, he entered in once into the holy 
place, having obtained eternal redemption for us. Tit. ii. 
14 — Who gave himself for us, that he might redeem us from 
all iniquity, and purify unto himself a peculiar people, 
zealous of good works. 

2. Our redemption and deliverance is merely of grace without 
any merit of ours. Acts xv. 11 — But we believe that through 
the grace of the Lord Jesus Christ, we shall be saved, 
Rom. iii. 24 — Being justified freely by his grace, through 
the redemption that is in Christ Jesus. 

3. Christ also renews us by his Holy Spirit after his own 
image. Tit. iii. 5 — Not by works of righteousness which we 
have done, but according to his mercy, he saved us, by the 
washing of regeneration and renewing of the Holy Ghost. 
John iii. 5 — Verily, verily, I say unto thee, except a man 
be born of water, and of the Spirit, he cannot enter into the 
kingdom of God. 

4. Christ renews us by his Holy Spirit, that we may testify by 
the whole of our conduct, our gratitude to God for his blessings, 
1 Cor. vi. 20 — For ye are bought with a price ; therefore 
glorify God in your body, and in your spirit, which are God's. 
Rom. xii. 1 — I beseech you, therefore, brethren, by the mer- 
cies of God, that ye present your bodies, a living sacrifice, 
holy, acceptable unto God, which is your reasonable service. 
Rom. vi. 13. 

5. Christ renews us by his Holy Spirit, that God may be 
praised by us. 1 Pet. ii. 9 — But ye are a chosen generation, 
a royal priesthood, an holy nation, a peculiar people ; that 
ye should show forth the praises of him who hath called you 
cut of darkness into his marvellous light. 1 Pet. ii. 5. 



Q. 86.] CATECHETICAL EXERCISES. 



165 



6. Christ renews us by his Holy Spirit, that every one of us 
may be assured in himself of his faith, by the fruits thereof. 
James ii. 18 — Show me thy faith without thy works, and I 
will show thee my faith by my works. 1 John ii. 3, 4 — And 
hereby we know that we know him, if we keep his command- 
ments. He that saith I know him, and keepeth not his 
commandments, is a liar, and the truth is not in him. Matt, 
vii. 16-20 ; 2 Peter i. 10. 

7. Christ renews us by his Holy Spirit, that by our godly con- 
versation, others may be gained to Christ. Matt. v. 16 — Let 
your light so shine before men, that they may see your good 
works, and glorify your Father which is in heaven. 1 Pet. 
ii. 12 — Having your conversation honest among the Gentiles : 
that whereas they speak against you as evil doers, they may 
by your good works, which they shall behold, glorify God 
in the day of visitation. 1 Pet. iii. 1, 2 ; Eom. xiv. 19. 

EXERCISES. 

What is the eighty-sixth question ? What do you mean 
by good works? (a.) What answer is returned to this 
question ? How do you prove that Christ has redeemed 
and delivered us by his blood? (1.) What does the ques- 
tion take for granted with respect to the ground of this 
redemption and deliverance through Christ ? How do you 
prove that our redemption and deliverance is merely of 
grace, without any merit of ours ? (2.) What is Christ said 
in the answer to do besides having redeemed and delivered 
us by his blood ? How do you prove that Christ also renews 
us by his Holy Spirit, after his own image ? (3.) For how 
many purposes is Christ said thus to renew us after his own 
image by his Holy Spirit ? [Four.'] What is the first ? What do 
you mean by testify ? (b.) How do you prove that Christ re- 
news us by his Holy Spirit, that we may testify by the whole of 
our conduct, our gratitude to God for his blessings? (4.) What 
is the second purpose for which Christ renews us by his 
Holy Spirit ? How do you prove that Christ renews us by his 
Holy Spirit, that God may be praised by us ? (5.) What is 
the third purpose for which Christ renews us by his Holy 
Spirit ? How do you prove that Christ renews us by his 
Holy Spirit, that every one of us may be assured in him- 
self, of his faith by the fruits thereof? (6.) What is the 
fourth purpose for which Christ renews us ? What do you 
mean by conversation f (c.) How do you prove that Christ 



166 



CATECHETICAL EXERCISES. 



renews us by his Holy Spirit, that by our godly conversa- 
tion, others may be gained to Christ ? (7.) 



Q. 87. Cannot they he saved, wlio, continuing in their 
wicked and ungrateful lives, are not converted to 

God t 

A. By no means ; for the Holy Scripture declares, that 
no unchaste person, idolater, adulterer, thief, covetous 
man, drunkard, slanderer, robber, or any such like, shall 
inherit the kingdom of God. 

EXPLANATIONS. 

a. Unchaste person, one who is lewd, or impure in thoughts 
and desires. 

b. Idolater, one who worships as a deity that which is not 
God. 

c. Adulterer, a married man guilty of incontinency. 

d. Thief, one who takes the property of another wrong- 
fully. 

e. Covetous man. one who is excessively eager to obtain 
and possess. 

f. Drunkard, one given to the excessive use of strong 
drink. 

g. Slanderer, one who injures another by maliciously re- 
porting something to his prejudice. 

h. Robber, one who forcibly takes away from another his 
property. 

DOCTEINES SEPARATED AND PEOVED. 

1. Those, who, continuing in their wicked and ungrateful 
lives, are not. converted to God, cannot be saved. Matt, xviii. 
3 — Verily I say unto you, Except ye be converted, and be- 
come as little children, ye shall not enter into the kingdom 
of heaven. Heb. xii. 14 — Follow peace with all men. and 
holiness, without which no man shall see the Lord. 1 Cor. 
vi. 9 — Know ye not that the unrighteous shall not inherit 
the kingdom of God. 

2. The Holy Scripture declares that no unchaste person, idol- 
ater, adulterer, thief, covetous man, drunkard, slanderer, robber y 
or any such Uke, shall inherit the kingdom of God. Eph. v. 5— 



Q. 88.] CATECHETICAL EXEKCISES, 167 

For this ye know, that no whoremonger, nor unclean person, 
nor covetous man, who is an idolater, hath any inheritance 
in the kingdom of Christ and of God. 1 Cor. vi. 9, 10 — 
Be not deceived ; neither fornicators, nor idolaters, nor 
adulterers, nor effeminate, nor abusers of themselves with 
mankind, nor thieves, nor covetous, nor drunkards, nor 
revilers, nor extortioners, shall inherit the kingdom of God. 
Gal. v. 19-21 ; I John iii. 15. 

EXERCISES. 

What is the eighty-seventh question ? What answer is 
returned to this question ? How do you prove that those, 
who, continuing in their wicked and ungrateful lives, are 
not converted to God, cannot be saved? (1.) What reason 
is assigned for the answer returned ? What do you mean 
by an unchaste person? (a.) What by an idolater? (b.) 
What by an adulterer ? (c.) "What by a thief f (d.) What 
by a covetous man? (e.) What by a drunkard? (/.) What 
h j 2b slanderer? (g.) What by a robber ? (A.) How do you 
prove that the Holy Scripture declares that no unchaste 
person, idolater, adulterer, thief, covetous man, drunkard, 
slanderer, robber, or any such like, shall inherit the king- 
dom of God? (2.) 



, XXXHI. Lord's Bay. 

Q. 88. In how many parts doth the true conversion 
of man consist f 

A. In two parts ; in the mortification of the old, and 
in the quickening of the new man. 

EXPLANATIONS. 

a. True conversion, a change of heart or disposition, suc- 
ceeded by a reformation of life. 

b. Mortification, subduing ; destroying. 

c. Old man, the corrupt sinful nature with which all men 
are born. 

d. Quickening, reviving ; making alive. 

e. New man, renewed nature ; the principle of holiness 
implanted in the heart by regeneration. 



168 CATECHETICAL EXERCISES. [Q. 89, 



DOCTRINES SEPARATED AND PROVED. 

1. True conversion includes in it the mortification of the old 
man, that is, our corrupt nature. Rom. vi. 6 — Knowing this, 
that our old man is crucified with him, that the body of sin 
might be destroyed, that henceforth we should not serve 
sin. 1 Cor. v. 7 — Purge out therefore the old leaven, that 
ye may be a new lump, as ye are unleavened. Col. iii 9 
— Ye have put off the old man with his deeds. Col. iii. 5. 
Eph. iv. 22. 

2. True conversion includes in it also the quickening of the 
new man, that is, our renewed nature. Eph. iv. 28, 24 — And 
be renewed in the spirit of your mind : And that ye put on 
the new man, which after God is created in righteousness 
and true holiness. Col. iii. 10 — And ye have put on the 
new man, which is renewed in knowledge after the image 
of him that created him. 

EXERCISES. 

What is the eighty-eighth question ? What do you mean 
by true conversion ? (a.) What answer is returned to this 
question ? What is the first part ? What do you mean by the 
eld man? (c.) What by mortification? (b.) How do you 
prove that true conversion includes in it the mortification 
of the old man? (1.) What is the second part of which 
true conversion consists ? What do you mean by the new 
man? (e.) What by quickening ? {d.) How do you prove 
that true conversion also includes in it the quickening of 
the new man ? (2.) 



Q. 89. What is the mortification of the old man f 

A. It is a sincere sorrow of heart, that we have pro- 
voked God by our sins ; and more and more to hate and 
flee from them. 

EXPLANATIONS. 

a. More and more to hate, to increase daily in our abhor- 
rence of. 

b. More and more to flee from, to increase daily in our ef- 
forts and power to avoid. 



Q. 90.] CATECHETICAL EXERCISES. 



169 



DOCTRINES SEPARATED AND PROVED. 

1. A sincere sorroio of heart, that we have provoked God by 
our sins, is a constituent part of the mortification of the old man. 
Joel ii. 12, 13 — Therefore also now, saith the Lord, turn ye 
even to me with all your heart and with fasting, and with 
weeping, and with mourning. And rend your heart and not 
your garments, and turn unto the Lord your God. 2 Cor. 
vii. 10 — For godly sorrow worketh repentance to salvation 
not to be repented of ; but the sorrow of the world worketh 
death. Matt. xxvi. 75 — And he [Peter] went out and wept 
bitterly. Psalm li. 4, 8, 17 ; Luke xv. 18. 

2. To hate and flee from sin more and more, is a constituent 
part of the mortification of the old man. Amos v. 15 — Hate 
the evil, and love the good. Born. xii. 9 — Abhor that which 
is evil ; cleave to that which is good. 2 Tim. ii. 19 — Never- 
theless the foundation of God standeth sure, having this 
seal, The Lord knoweth them that are his. And let every 
one that nameth the name of Christ, depart from iniquity, 
Rom. vii. 13. 

EXERCISES. 

What is the eighty-ninth question ? What answer is re- 
turned to this question ? Of how many things is the morti- 
fication of the old man constituted? [Two.'] What is the 
first ? How do you prove that sincere sorrow of heart, that 
we have provoked God by our sins, is a constituent part of 
the mortification of the old man? (1.) What is the second 
thing of which the mortification of the old man is consti- 
tuted ? What do you mean by the expression more and more 
to hate? (a.) What by more and more to flee from? (6.) 
How do you prove that to hate and flee from sin more and 
more, is a constituent part of the mortification of the old 
man? (2.) 



Q. 90. What is the quichening of the new man ? 

A. It is a sincere joy of heart in God, through Christ, 
and with love and delight to live according to the will 
of God in all good works. 

EXPLANATIONS. 

a. Joy, gladness ; rejoicing. 

b. To live> to govern one's conduct. 

16 



170 



CATECHETICAL EXERCISES. 



[Q.91. 



c. Will of God, the divine precepts contained in the Holy 
Scriptures. 

DOCTRINES SEPARATED AND PROVED, 

1. A sincere joy of heart in God through Christ, is a consti- 
tuent pari of the quickening of the new man. Psalm li. 8 and 
12 — Make me to hear joy and gladness ; that the hones 

which thou hast broken may rejoice. Restore unto me 

the joy of thy salvation ; and uphold me with thy free 
Spirit. Rom. v. 2 — By whom [Christ] also we hare access 
by faith into this grace wherein we stand, and rejoice in the 
hope of the glory of God. Rom. xiv. 17 — For the kingdom 
of God is not meat and drink ; but righteousness, and peace, 
and joy in the Holy Ghost. 

2. With love and delight to live according to the will of God, 
in all good works, is a constituent part of the quickening of the 
new man. Rom. vii. 22 — For I delight in the law of God 
after the inward man. 1 Pet. iv. 2 — That he no longer 
should live the rest of his time in the flesh to the lusts 
of men, but to the will of God. Gai. ii. 20 — And the life 
which I now live in the flesh, I live by the faith of the Son 
of God. who loved me and gave himself for me. Rem. 
vi. 13. 

EXERCISES. 

Repeat the ninetieth question. What answer is returned 
to this question ? Of how many things is the quickening 
of the new man said to consist ? [YVo.j "What is the first? 
"What do you mean by joy ? (a.) How do you prove that a 
sincere joy of heart in God through Christ, is a constituent- 
part of the quickening of the new man? (1.) What is the 
second thing of which the quickening of the new man is 
said to consist ? What do you mean by the expression to 
live? (b.) What by the vAll of God? (c.j How do you 
prove that to live with love and delight according to the 
will of God, is a constituent part of the quickening of the 
new man ? (2.) 



§.91. But what are good works ? 

A. Only those which proceed from a true faith, are 
performed according to the law of God, and to his glory ; 



Q. 91.] CATECHETICAL EXERCISES. 



171 



and not such as are founded on our Imaginations, or the 
institutions of men. 

EXPLANATIONS. 

a. Law of God, the rule given to us in the Holy Scriptures 
for the regulation of our conduct. 

b. Imaginations, fanciful opinions. 

c. Institutions, appointments ; commandments. 

DOCTRINES SEPARATED AND PROVED. 

1. Good works must proceed from a true faith. Heb. xi. 6 
— But without faith it is impossible to please him : for he 
that cometh to God must believe that he is, and that he is a 
rewarder of them that diligently seek him. Rom. xiv. 23 — 
For whatsoever is not of faith is sin. Heb. xi. 4. 

2. Good uwrks must be performed according to the law of God. 
Deut. xii. 32 — What thing soever I command you, observe 
to do it: thou shalt not add thereto, nor diminish from it. 
Ezek. xx. 19 — I am the Lord your God; walk in my statutes, 
and keep my judgments, and do them. Lev. xviii. 4 — Ye 
shall do my judgments, and keep mine ordinances, to walk 
therein : I am the Lord your God. Eph. ii. 10. 

8. Good works must be performed to the glory of God. 1 Cor. 
x. 31 — Whether therefore ye eat, or drink, or whatsoever ye 
do, do all to the glory of God. 1 Pet. iv. 11 — That God in 
all things may be glorified through Jesus Christ, to whom 
be praise and dominion for ever and ever. 

4. Works founded on our imaginations are not good works. 
Deut. xii. 8 — Ye shall not do after ail the things that we do 
here this day, every man whatsoever is right in his own 
eyes. Deut. xii. 32. 

5. Works founded on the institutions of men are not good 
works. Matt. xv. 9 — But in vain they do worship me, teach- 
ing for doctrines the commandments of men. Ezek. xx. 18 
—-But I said unto their children in the wilderness, Walk ye 
not in the statutes of your fathers, neither observe their 
judgments, nor defile yourselves with their idols. 

EXERCISES. 

What is the ninety-first question ? What answer is re- 
turned to this question ? How many things are here men- 
tioned as being essential to constitute good works ? [Three.] 
What is the first ? How do you prove that good works must 



172 CATECHETICAL EXERCISES. [Q. 92. 

proceed from a true faith? (1.) What is the second thing 
mentioned as essential to constitute good works ? What do 
you mean by the law of God ? (a.) How do you prove that 
good works must be performed according to the law of 
God? (2.) What is the third thing mentioned as essential 
to constitute good works ? How do you prove that good 
works must be performed to the glory of God? (3.) W T hat 
kind of works does the answer say are not good works ? 
What do you mean by our imaginations ? (b.) How do you 
prove that works founded on our imaginations are not good 
works ? (4.) What do you mean by the institutions of men ? 
(c.) How do you prove that works founded on the institu- 
tions of men are not good works ? (5.) 



XXXIV. Lord's Day. 

#f tht Km Commmxbnutrts. 

Q. 92. What is the law of God t 

A. God spake all these words, Exod, 20 ; Dent 5 — 
saying : I am the Lord thy God. which hath brought 
thee out of the land of Egypt, out of the house of bondage. 

1. Commandment. 

Thou shalt have no other Gods before me. 

2. Commandment. 

Thou shalt not make unto thyself any graven image, 
nor the likeness of any thing that is in heaven above, 
or in the earth beneath, or in the water under the earth. 
Thou shalt not bow down to them, nor serve them ; for 
I the Lord thy God am a jealous God, visiting the 
iniquity of the fathers upon the children, unto the third 
and fourth generation of them that hate me, and showing 
mercy unto thousands of them that love me and keep 
my commandments. 

3. Commandment. 

Thou shalt not take the name of the Lord thy God in 
vain ; for the Lord will not hold him guiltless, that taketh 
his name in vain. 



Q,93.] CATECHETICAL EXERCISES. 



178 



4. Commandment, 

Remember the Sabbath day to keep it holy ; six days 
shalt thou labor and do all thy work, but the seventh 
day is the Sabbath of the Lord thy God : in it thou shalt 
do no manner of work, thou nor thy son, nor thy daugh- 
ter, nor thy man servant nor maid servant, nor thy 
cattle, nor the stranger that is within thy gates. For 
in six days the Lord made heaven and earth, the sea, 
and all that in them is, and rested the seventh day ; 
wherefore the Lord blessed the Sabbath day, and hal- 
lowed it. 

5. Commandment. 

Honor thy father and thy mother, that thy days may 
be long in the land, which the Lord thy God giveth 
thee. 

6. Commandment, 
Thou shalt not kill. 

7. Commandment 
Thou shalt not commit adultery. 

8. Commandment. 
Thou shalt not steal. 

9. Commandment. 

Thou shalt not bear false witness against thy neighbor 0 

10. Commandment. 

Thou shalt not covet thy neighbor's house, thou shalt 
not covet thy neighbor's wife, nor his man servant, nor 
his maid servant, nor his ox, nor his ass, nor any thing 
that is thy neighbor's. 



Q. 93. Row are these ten coiyiTuand merits divided f 

A. Into two tables ; the first of which teaches us how 
we must behave toward God ; the second, what duties 
we owe to our neighbor. 



174 



CATECHETICAL EXERCISES. [Q. 94. 



EXPLANATIONS. 

a. Tables, divisions, or parts. 

b. Behave, conduct ourselves. 

c. Duties, things which we are under obligation to per- 
form. 

DOCTRINES SEPARATED AND PROVED. 

1. The ten commandments are divided into two tables. Deut. 
iv. 13 — And he declared unto you his covenant, which he 
commanded you to perform, even ten commandments ; and 
he wrote them upon two tables of stone. Matt. xxii. 40 — 
On these two commandments hang all the law and the pro- 
phets. Deut. x. 3 and 4 ; Exod. xxxiv. 28 and 29. 

2. The first table teaches us how v:e must behave toioard 
God. Matt. xxii. 37 and 38 — Thou shalt love the Lord thy 
God with all thy heart, and with ail thy soul, and with all 
thy mind. This is the first and great commandment. Mark 
xii. 30. 

3. The second table teaches us what duties ice owe our neigh- 
bor. Matt. xxii. 39 — And the second is like unto it, Thou 
shalt love thy neighbor as thyself. Mark xii. 31. 

EXERCISES. 

What is the ninety-third question ? What answer is re- 
turned to the question ? What do you mean by tables') (a.) 
How do you prove that the ten commandments are divided 
into two tables? (1.) How many commandments belong to 
the first table ? \_Four.~] How many to the second? [*S7z.] 
What does the first of these tables do ? What do you mean 
by behave? (b.) How do you prove that the first table 
teaches us how we must behave toward God ? (2.) What 
does the second table teach ? What do you mean by duties? 
(c.) How do you prove that the second table teaches us 
what duties we owe to our neighbor ? (3.) 



Q. 94. What doth God enjoin in the first com- 
mand f 

A. That I, as sincerely as I desire the salvation of my 
own soul, avoid and flee from all idolatry, sorcery, sooth- 
saying, superstition, invocation of saints, or any other 
creatures, and learn rightly to know the only true God'; 



Q. 94.] CATECHETICAL EXERCISES. 



175 



trust in him alone, with humility and patience submit to 
him, expect all good things from him only ; love, fear, 
and glorify him with my whole heart : so that I renounce 
and forsake all creatures, rather than commit the least 
thing contrary to his will. 

EXPLANATIONS. 

a. Idolatry, the worship of any thing which is not God. 

b. Sorcery, magic ; enchantment ; divination by the as- 
sistance of evil spirits. 

c. Soothsaying, the foretelling of future events by persons 
without divine aid or authority. 

d. Superstition, excess or extravagance in religion ; doing 
things not required by God, and abstaining from things not 
forbidden. 

e. Invocation of saints, the offering of adoration and 
prayers to the departed spirits of holy men. 

f. Humility, lowliness of mind ; a deep sense of one's own 
unworthiness in the sight of God. 

g. Patience, the enduring of affliction without murmuring 
or fretfulness. 

h. All good things, the blessings both of this life and that 
which is to come. 

% Glorify, to be sensible of his power and perfections 
ourselves, and make them known to others. 

j. Whole heart, undoubted sincerity and undivided affea- 
tion. 

DOCTRINES SEPARATED AND PROVED. 

% God enjoins upon us to avoid and flee from all idolatry. 
1 Cor. x. 14 — Wherefore, my dearly beloved, flee from idol- 
atry. 1 Cor. vi. 9 and 10 — Be not deceived, neither fornica- 
tors, nor idolaters, shall inherit the kingdom of God. 

1 John v. 21 — Little children, keep yourselves from idols. 
Psalm lxxxi. 9 and 10. 

2. God enjoins upon us to avoid and flee from all sorcery. 
Deut. xviii. 10-12 — There shall not be found among you any 
one that maketh his son or his daughter to pass through the 
fire, or that useth divination, or an observer of times, or 
an enchanter, or a witch, or a charmer, or a consulter with 
familiar spirits, or a wizard, or a necromancer. For all 
that do these things are an abomination to the Lord, Lev.. 



176 



CATECHETICAL EXERCISES. [Q. 94- 



xix. 31 — Regard not them that have familiar spirits, neither 
seek after wizards to be defiled by them ; I am the Lord 
your God. Rev. xxi. 8. 

2. God enjoins upon us to avoid and flee from all soothsaying. 
Micah v. 12 — And I will cut off witchcrafts out of thy land ; 
and thou shait have no more soothsayers. 

4. God enjoins upon us to avoid and flee from all superstition. 
Col. ii. 18 and 23 — Let no man beguile you of your reward 
in a voluntary humility and worshipping of angels, intruding 
into those things which he hath not seen, vainly puffed up 

by his fleshly mind. Which things have indeed a show 

of wisdom in will-worship, and humility, and neglecting 
of the body; not in any honor to the satisfying of the 
flesh. 

5. God enjoins upon us to avoid and flee from all invocation 
of saints, or any other creatures. Matt. iv. 16 — Thou shalt 
worship the Lord thy God, and him only shalt thou serve. 
Rev. xix. 10 — And I fell at his feet to worship him. And he 
said unto me, See thou do it not : I am thy fellow-servant, 
and of thy brethren, that have the testimony of Jesus : wor- 
ship God. Deut. iv. 15 and 19 — Take ye, therefore, good 

heed unto yourselves ; Lest thou lift up thine eyes unto 

heaven, and when thou seest the sun, and the moon, and the 
stars, even all the host of heaven, shouldest be driven to 
worship them, which the Lord thy God hath divided unto all 
nations under the whole heaven. 

6. God enjoins upon us to learn rightly to know him the only 
true God. John xvii. 3 — And this is life eternal, that they 
might know thee, the only true God, and Jesus Christ 
whom thou hast sent. J er. ix. 24 — But let him that glorieth, 
glory in this, that he understandeth and knoweth me, that 
I am the Lord, which exercise loving-kindness, judgment, 
and righteousness in the earth : for in these things I delight, 
Baith the Lord. 

7. God enjoins upon us to trust in him alone. Jer. xvii. 5 
and 7 — Thus saith the Lord: Cursed be the man that 
trusteth in man, and maketh flesh his arm, and whose heart 

departeth from the Lord. Blessed is the man that trusteth 

in the Lord, and whose hope the Lord is. Psalm xxxvii. 
3 and 5. 

8. God enjoins upon us to submit to him with humility. 1 
Pet. v. 5 and 6 — Likewise ye younger, submit yourselves 
unto the elder. Yea, all of you be subject one to another, 



Q. 94.} CATECHETICAL EXERCISES. 



177 



and be clothed with humility : for God resisteth the proud, 
and giv^eth grace to the humble. Humble yourselves there- 
fore under the mighty hand of God, that he may exalt you 
in due time. James iv. 10. 

9. God enjoins upon us to submit to him with patience. Heb. 
x. 36— For ye have need of patience, that, after ye have 
done the will of God, ye might receive the promise. James 
i. 4 — But let patience have her perfect work, that ye may 
be perfect and entire, wanting nothing. Luke xxi. 19 — In 
patience possess ye your souls. Col. i. 11 ; Rom. v. 3 and 
4; Phil. ii. 14. 

10. God enjoins upon us to expect all good things from him 
only. Psalm xxxvii. 4— Delight thyself also in the Lord ; 
and he shall give thee the desires of thy heart. James 
i. 17 — Every good and perfect gift is from above, and 
cometh down from the Father of lights, with whom is no 
variableness, neither shadow of turning. Psalm civ. 27 
and 28. 

11. God enjoins upon us to love him with the yjhole heart. 
Deut. vi. 5 — And thou shalt love the Lord thy God with all 
thy heart, and with all thy soul, and with all thy might. 
Matt. xxii. 37 ; Deut. x. 12. 

12. God enjoins upon us to fear him with the ivhole heart. 
Psalm xxxiv. 9 — 0 fear the Lord, ye his saints ; for there 
is no want to them that fear him. Eccl. xii. 13 — Let us 
hear the conclusion of the whole matter : Fear God and 
keep his commandments : for this is the whole duty of man. 
Deut. x. 12. 

13. God enjoins upon us to glorify him with the whole heart. 
1 Cor. vi. 20 — For ye are bought with a price : therefore, 
glorify God in your body, and in your spirit, which are 
God's. 1 Pet. ii. 9 — But ye are a chosen generation, a 
royal priesthood, an holy nation, a peculiar people ; that 
ye should show forth the praises of him who hath called 
you out of darkness into his marvellous light. 

14. God enjoins upon us to renounce and forsake all creatures^ 
rather than renounce and forsake him. Matt. x. 28 and 37— 
And fear not them which kill the body, but are not able to 
kill the soul : but rather fear him which is able to destroy 

both soul and body in hell. -He that loveth father or 

mother more than me is not worthy of me : and he that 
loveth son or daughter more than me is not worthy of me. 

M 



178 



CATECHETICAL EXERCISES. 



[Q. 94. 



Acts t. 29 — We ought to obey God rather than men. Luke 
xiv. 26 : Matt. v. 29, 30. 

15. God enjoins upon us to manifest our adherence to him to such 
an extent, as to renounce and forsake all creatures, rather than 
commit even the least thing contrary to his will. Matt. v. 19 — 
Whosoever therefore shall break one of these least com- 
mandments, and shall teach men so, he shall be called the 
least in the kingdom of heaven. James ii. 10 — For whoso- 
ever shall keep the whole law, and yet oifend in one point, 
he is guilty of all. 

EXEECISES. 

What is the ninety-fourth question ? Repeat the first 
commandment. What is the answer returned to the ques- 
tion ? How many things are we enjoined to avoid and flee ? 
[Five."] What is the first ? What do you mean by idolatry ? 
(a.) How do you prove that God enjoins upon us to avoid 
and fiee from all idolatry ? (1.) What is the second thing 
we are enjoined to avoid and flee? What do you mean by 
sorcery? (b.) How do you prove that we are enjoined to 
avoid and fiee from all sorcery? (2.) What is the third 
thing we are enjoined to avoid and flee? What do you 
mean by soothsaying ? (c.) How do you prove that we are 
enjoined to avoid and fiee from all soothsaying? (3.) What 
is the fourth thing we are enjoined to avoid and fiee ? What 
do you mean by superstition ? (d.) How do you prove that 
we are enjoined to avoid and fiee all superstition? (4.) What 
is the fifth thing we are required to avoid and flee ? What 
do you mean by in vocation of saints ? (e.) How do you prove 
that God enjoins upon us to avoid and flee from all invoca- 
tion of saints, or any other creatures? (5.) How many 
things is it said in the answer we are enjoined to do ? 
[Eight. ~\ What is the first ? How do you prove tha 
enjoins upon us to learn rightly to know him the only true 
God ? (6.) What is the second thing we are enjoined to do ? 
How do you prove that God enjoins upon us to trust in him 
alone ? (7.) What is the third thing we are enjoined to do ? 
What do you mean by humility? (/.) How do you prove 
that God enjoins upon us to submit to him with humility I 
(8.) What is the fourth thing we are enjoined to do ? What 
do you mean by patience ? (g.) How do you prove that God 
enjoins upon us to submit to him with patience ? (9.) What 
is the fifth thing we are enjoined to do ? What do you mean 



Q.95.] 



CATECHETICAL EXERCISES, 



179 



by all good things 9 (A.) How do you prove that God enjoins 
upon us to expect all good things from him only ? (10.) 
Y/hat is the sixth thing we are enjoined to do? What do 
you mean by the expression whole heart ? (j.) How do you 
prove that God enjoins upon us to love him with the whole 
heart? (11.) What is the seventh thing we are enjoined to 
do? How do you prove that God enjoins upon us to fear 
him with the whole heart ? (12.) What is the eighth thing 
we are enjoined to do ? What do you mean by to glorify ? (i.) 
How do you prove that God enjoins upon us to glorify him 
with the whole heart? (13.) What duty is said to result 
from thus loving, fearing, and glorifying God with the whole 
heart ? How do you prove that God enjoins upon us to re- 
nounce and forsake ail creatures rather than renounce and 
forsake him ? (14.) To what extent are we enjoined thus 
to manifest our adherence to God ? How do you prove that 
God enjoins upon us to manifest our adherence to him to 
such an extent, as to renounce and forsake all creatures 
rather than to commit even the least thing contrary to his 
will? (15.) 



Q. 95. Wliat is idolatry ? 

A. Idolatry is instead of, or besides that one true 
God, who has manifested himself in his word, to con- 
trive, or have any other object in which men place their 
trust. 

EXPLANATIONS. 

a. Instead, in the place or room of. 

b. Besides, in addition to. 

DOCTRINES SEPARATED AND PROVED. 

E To contrive, or have any other object in which men place 
their trust instead of that one true God who has manifested him- 
self in his word, is idolatry. Gal. iv. 8 — Howbeit, then when 
ye knew not God, ye did service unto them which by nature 
are no gods. 1 Thess. i. 9— For they themselves show of 
us what manner of entering in we had unto you, and how 
ye turned to God from idols to serve the true and living 
God. Eph. ii. 12. 

2. To contrive, or have any other object in which men place 
their trust besides that one true God ivho has manifested himself 



180 



CATECHETICAL EXERCISES. 



[Q. 96. 



in his word, is idolatry. Mo.tt. vi. 24 — No man can serve two 
masters : for either he will hate the one, and love the other ; 
or else he will hold to the one, and despise the other. Ye 
cannot serve God and mammon. Phil. iii. 19 — Whose end 
is destruction, whose god is their belly, and whose glory is 
in their shame, who mind earthly things. Col. iii. 5. 

EXERCISES. 

What is the ninety-fifth question ? What answer is re- 
turned to this question ? What do you mean by instead t 
(a.) How do you prove that to contrive or have any other 
object in which men place their trust instead of that one 
true God who has manifested himself in his word, is idol- 
atry ? (1.) What do you mean by the word besides f (b.) 
How do you prove that to contrive or have any other object 
in which men place their trust besides that one true God, 
who has manifested himself in his word, is idolatry ? (2.) 



XXXV. Lord's Day. 

§.96. What doth God require in the second com- 
mand ? 

A. That we in no wise represent God by images, nor 
worship him in any other way than he has commanded 
in his word. 

EXPLANATIONS. 

a. Represent, make a resemblance. 

b. Images, similitudes ; likenesses. 

c. Worship, pay divine honors to. 

DOCTRINES SEPARATED AND PROVED. 

1. God requires us in no wise to represent him by images, 
Deut. iv. 23 and 24 — Take heed unto yourselves, lest ye for- 
get the covenant of the Lord your God, which he made with 
you, and make you a graven image, or the likeness of any 
thing which the Lord thy God hath forbidden thee. For 
the Lord thy God is a consuming fire, even a jealous God. 
Acts xvii. 29 — Forasmuch then as we are the offspring of 
God, we ought not to think that the Godhead is like unto 
gold, or silver, or stone, graven by art and man's device* 
Rom. i. 22 and 23 ; Isaiah xL 18. 



q.97.] 



CATECHETICAL EXERCISES. 



181 



2. God requires us not to worship him in any other vjay than 
he has commanded in his word. Bent. xii. 32 — What thing 
soever T command you, observe to do it; thou shaltnot add 
thereto, nor diminish from it. Deut. iv. 2 — Ye shall not add 
unto the word which I command you, neither shall ye dimi- 
nish aught from it, that ye may keep the commandments 
of the Lord your God which I command you. 

EXERCISES. 

What is the ninety-sixth question ? Repeat the second 
commandment. What answer is returned to the question? 
What do you mean by represent? (a.) What by images? (6.) 
How do you prove that God requires us in no wise to repre- 
sent him by images ? (1.) What do you mean by worship f 
(c.) How do you prove that God requires us not to wor- 
ship him in any other way than he has commanded in his 
word? (2.) 



Q. 97. Are images, then, not at all to he made f 

A. God neither can, nor may be represented by any 
means ; but as to creatures, though they may be repre- 
sented, yet God forbids us to make or have any resem- 
blance of them, either in order to worship them, or to 
serve God by them. 

EXPLANATIONS. 

a. Forbids, prohibits ; commands not to do. 

b. Resemblance, likeness ; similitude. 

c. Serve, render homage to. 

DOCTRINES SEPARATED AND PROVED. 

1. God cannot be represented by any means. Isa. xl. 18 and 
25 — To whom then will ye liken God, or what likeness will 

you compare unto him ? To whom then will ye liken me, 

or shall T be equal, saith the Holy One ? Isa. xlvi. 5 — To 
whom will ye liken me and make me equal, and compare me 
that we may be alike ? Deut. iv. 15. 

2. God may not be represented by any means. Deut. iv. IS- 
IS— Take ye therefore good heed unto yourselves ; (for ye 
saw no manner of similitude on the day that the Lord spake 
unto you in Horeb out of the mixlst of fire ;) lest ye corrupt 

16 



p 



182' CATECHETICAL EXERCISES. [Q..97. 

yourselves, and make you a graven image, the similitude 
of any figure, the likeness of male or female, the likeness 
of any beast that is in the earth, the likeness of any winged 
fowl that hieth in the air, the likeness of any thing that 
creepeth on the ground, the likeness of any fish that is in 
the waters beneath the earth. Rom. i. 23. 

3. Creatures may be represented. Exodus xxxv. 30-33 — 
And Moses said unto the children of Israel, See, the Lord 
hath called by name Bezaleel, the son of Uri, the son of Hur, 
of the tribe of Judah : and he hath filled him with the spirit 
of God, in wisdom, in understanding, and in knowledge, 
and in all manner of workmanship ; and to devise curious 
works, to work in gold, and in silver, and in brass, and in 
the cutting of stones, to set them, and in carving of wood, 
to make any manner of cunning work. 

4. God forbids us to worship the resemblance of creatures. 
Psalm xcvii. 7 — Confounded be all they that serve graven 
images, that boast themselves of idols ; worship him, all ye 
gods. 

5. God forbids us to serve him by the resemblance of creatures. 
Lev. xxvi. 1 — Ye shall make you no idols nor graven image, 
neither rear you up a standing image, neither shall ye set 
up any image of stone in your land, to bow down unto it : 
For I am the Lord your God. Deut. xii. 3 and 4. 

6. God forbids us to make the resemblance of creatures, either 
in order to worship them, or serve God by them. Deut. xxvii. 
15 — Cursed be the man that maketh any graven or molten 
image, an abomination unto the Lord, the work of. the hands 
of the craftsman, and putteth it in a secret place. And all 
the people shall answer and say, Amen. 

7. God forbids us to have the resemblance of creatures, either 
in order to worship them, or serve God by them. Exod. xxiii. 
24 — Thou shalt not bow down to their gods nor serve them, 
nor do after their works : but thou shalt utterly overthrow 
them, and quite break down their images. Exod. xxxiv. 
13 and 14 — But ye shall destroy their altars, break their 
images, and cut down their groves : for thou shalt worship no 
other God : for the Lord, whose name is Jealous, is a jealous 
God. Deut. vii. 5. 

EXERCISES. 

What is the ninety- seventh question ? What answer is 
returned to the question? How do you prove that God 



Q. 98.] CATECHETICAL EXERCISES. 



18S 



cannot be represented by any means? (1.) How do you 
prove that God may not be represented by any means ? (2.) 
How do you prove that creatures may be represented ? (3.) 
Though creatures may be represented, what does God still 
say with respect to them ? What do you mean by forbids f 
(a.) What by resemblance f (b.) What by serve $ (c.) How 
do you prove that God forbids us to worship the resemblance 
of creatures ? (4.) How do you prove that God forbids us 
to serve him by them ? How do you prove that God forbids 
us to make the resemblance of creatures, either in order to 
worship them, or serve God by them? (6.) How do you 
prove that God forbids us to have the resemblance of crea- 
tures, either in order to worship them, or serve God by 
them? (7.) 



Q. 98. But may not images be tolerated in the 
churches, as books to the laity f 

A. No ; for we must not pretend to be wiser than God, 
who will have his people taught not by dumb images, 
but by the lively preaching of his word. 

EXPLANATIONS. 

a. Tolerated, allowed; permitted. 

b. Churches, houses dedicated to the worship of God. 

c. Laity, the people as distinguished from the clergy. 

DOCTRINES SEPARATED AND PROVED. 

1. God will not have his people taught by dumb images. Hab. 
ii. 18 and 19 — What profiteth the graven image, that the 
maker thereof hath graven it ; the molten image, and a 
teacher of lies, that the maker of his work trusteth therein, 
to make dumb idols ? Wo unto him that saith to the wood, 
Awake ; to the dumb stone, Arise, it shall teach. Behold, 
it is laid over with gold and silver, and there is no breath 
at all in the midst of it. Zech. x. 2 — For the idols have 
spoken vanity. Jer. x. 1, etc. 

2. Go.d will have his people taught by the lively preaching of 
his word. 2 Tim. iii. 16 and 17— All scripture is given by 
inspiration of God, and is profitable for doctrine, for reproof, 
for correction, for instruction in righteousness : that the 
man of God may be perfect, thoroughly furnished 1 unto all 



184 



CATECHETICAL EXERCISES. 



[Q. 99. 



good works. John v. 39 — Search the scriptures ; for in them 
ye think ye have eternal life ; and they are they which 
testify of me. Luke xvi. 29 — They have Moses and the 
prophets, let them hear them. 2 Pet. i. 19. 

EXERCISES. 

What is the ninety-eighth question ? What do you mean 
by tolerated? (a.) What by churches? (6.) What by the 
laity? (c.) What answer is returned to the question ? What 
reason is assigned for the answer returned ? What is said 
of God ? How do you prove that God will not have his 
people taught by dumb images? (1.) How do you prove 
that God will have his people taught bv the livelv preaching 
of his word? (2.) 



XXXVI. Lord's Day. 

Q. 99. What is required in the third command? 

A. That we, not only by cursing or perjury, but also 
by rash swearing, must not profane or abuse the name 
of God ; nor by silence or connivance be partakers of 
these horrible sins in others ; and briefly, that we use 
the holy name of God no otherwise than with fear and 
reverence ; so that he may be rightly confessed and 
worshipped by us, and be glorified in all our words and 
works. 

EXPLANATIONS. 

a. Cursing, to call for mischief or evil to fall upon one. 

b. Perjury, the crime of wilfully making a false oath 
when lawfully administered. 

c. Rash swearing, hastily or inconsiderately affirming unpn 
oath. 

d. Profane, use with irreverence. 

e. Silence, forbearing to express disapprobation. 

/. Connivance, intentional forbearing to see a fault or 
other act, generally implying consent to it. 

DOCTRINES SEPARATED AND PROVED. 

1 . We must not profane or abuse the name of God by cursing. 
Lev. xxiv. 15 — And thou shalt speak unto the children of 
Israel, saying, whosoever curseth his God, shall bear his 
sin. Bom. xii. 14— Bless, and curse nor. 



Q. 99.] CATECHETICAL EXERCISES. 



185 



2. We must not profane or abuse the name of God by perjury. 
Lev. xix. 12 — And ye shall not swear by my name falsely, 
neither shalt thou profane the name of thy God; I am the 
Lord. Zech. viii. 17 — And let none of you imagine evil in 
your hearts against his neighbor ; and love no false oath ; 
for all these are things that I hate, saith the Lord. 

3. We must not profane or abxise the name of God by rash 
swearing. Matt. v. 34-36 — But I say unto you, Swear not 
at all : neither by heaven ; for it is God's throne : nor by 
the earth, for it-is his footstool : neither by Jerusalem; for 
it is the city of the great King. Neither shalt thou swear 
by thy head, because thou canst not make one hair white or 
black. James v. 12 — But above ail things, my brethren, 
swear not, neither by heaven, neither by the earth, neither 
by any other oath : but let your yea be yea ; and your nay, 
nay : lest ye fall into condemnation. 

4. We must not, by silence or connivance at the curving, per- 
jury or rash swearing of others, be partakers of these horrible 
sins in them. Lev. v. 1 — And if a soul sin, and hear the 
voice of swearing, and is a witness, whether he hath seen 
or known of it; if he do not utter it, then shall he bear 
his iniquity. Prov. xxix. 24 — Whoso is partner with a 
thief hateth his own soul ; he heareth curbing and betrayeth 
it not. 

5. We must use the holy name of God no otherwise than with 
fear and reverence. Mai. iv. 2 — But unto you that fear my 
name shall the Sun of Righteousness arise with healing in 
his wings. Rev. xv. 3, 4 — Great and marvellous are thy 
works, Lord God Almighty ; just and true are thy ways, thou 
King of saints. Who shall not fear thee, 0 Lord, and glo- 
rify thy name? Isa. xlv. 23, 24. 

6. God must be rightly confessed by us. Matt. x. 32, 33 — 
Whosoever therefore shall confess me before men, him will 
I confess also before my Father which is in heaven. But 
whosoever shall deny me before men, him will I also deny 
before my Father which is in heaven. 1 Pet. iii. 15. 

7. God must be rightly icorshipped by us. 1 Chron. xvi. 29 
— Worship the Lord in the beauty of holiness. 1 Tim. ii. 
8 — I will therefore that men pray everywhere, lifting up 
holy hands, without wrath and doubting. 

8. God must be glorified by us in all our words and works. 
1 Cor. x. 31 — Whether therefore ye eat, or drink, or what- 
soever ye do, do all to the glory of God. 1 Pet. iv. 11 — If 

16* 



186 



CATECHETICAL EXERCISES. 



[Q. 100. 



any man speak, let him speak as the oracles of God ; if any 
man minister, let him do it as of the ability which God 
giveth : that God in all things may be glorified through 
Jesus Christ. Col. iii. 17. 

EXERCISES. 

What is the ninety-ninth question ? Repeat the third 
commandment ? What answer is returned to the question ? 
How many things does the answer say we must not do ? 
[Four.~\ What is the first ? What do you mean by cursing ? 
(a.) What by profane? (d.) How do you prove that we 
must not profane nor abuse the name of God by cursing ? 
(1.) What is the second thing the answer says we must 
not do? What do you mean by perjury? {b.) How do 
you prove that we must not profane nor abuse the name 
of God by perjury? (2.) What is the third thing the 
answer says we must not do ? What do you mean by 
rash wearing? (c.) How do you prove that we .must not 
profane nor abuse the name of God by rash swearing? 
(3.) What is the fourth thing the answer says we must 
not do? What do you mean by silence? (e.) What by 
connivance? (/.) How do you prove that we must not by 
silence or connivance at the cursing, perjury, or rash 
swearing of others, be partakers of these horrible sins in 
them ? (4.) What does the answer say we must do ? How 
do you prove that we must use the holy name of God no 
otherwise than with fear and reverence ? (5.) What other 
duties are said to follow from the one just mentioned ? How 
do you prove that God must be rightly confessed by us ? (6.) 
How do you prove that God must be rightly worshipped by 
us ? (7.) How do you prove that God must be glorified by 
us in all our words and works ? (8.) 



Q. 100. Is, then, the profaning of God's name, 
by. swearing and cursing, so heinous a sin, that his 
wrath is kindled against those who do not endeavor, 
as much as in them lies, to pi^event and forbid such 
cursing and sicearing ? 

A. It undoubtedly is ; for there is no sin greater, or 
more provoking to God. than the profaning of his name : 



Q, 100.] CATECHETICAL EXERCISES. 



187 



and therefore he has commanded this sin to be punished 
with death. 

EXPLANATIONS. 

a. Heinous, wicked ; atrocious. 

b. Provoking, having the quality of exciting resentment. 

DOCTRINES SEPARATED AND PROVED. 

1. There is no sin greater or more provoking to God, than the 
profaning of his name. Lev. xxiv. 15 — And thou sha.lt speak 
unto the children of Israel, saying, Whosoever curseth his 
God shall bear his sin. Lev. v. 1 — And if a soul sin, and 
hear the voice of swearing, and is a witness, whether he 
hath seen or known of it ; if he do not utter it, then he 
shall bear his iniquity. Prov. xxix. 24. 

2. God has commanded the sin of profaning his name to be 
punished with death. Lev. xxiv. 10-14 and 16 — And the son 
of an Israeli tish woman, whose father was an Egyptian, 
went out among the children of Israel ; and this son of the 
Israelitish woman and a man of Israel strove together in 
the camp. And the Israelitish woman's son blasphemed the 
name of the LORD and cursed ; and they brought him unto 
Moses ; and they put him in ward, that the mind of the 
Lord might be showed them. And the Lord spake unto 
Moses, saying, Bring forth him that hath cursed without 
the camp ; and let all that heard him lay their hands upon 

his head, and let all the congregation stone him. And 

he that blasphemeth the name of the Lord, he shall surely 
be put to death, and all the congregation shall certainly 
stone him ; as well the stranger, as he that is born in the 
land, when he blasphemeth the name of the LORD, shall 
be put to death. 

EXERCISES. 

What is the one hundredth question ? What do you mean 
by heinous ? (a.) What answer is returned to the question ? 
What reason is assigned for the answer returned ? What 
do you mean by provoking? (b.) How do you prove that 
there is no sin greater or more provoking to God, than the 
profaning of his name? (1.) What has God done in view 
of the nature of this sin ? How do you prove that God has 
commanded the sin of profaning his name to be punished 
with death ? (2.) 



188 



CATECHETICAL EXERCISES. 



[Q. 101. 



XXXVII. Lord's Day. 

Q. 101. May we, then, swear religiously by the 
name of God ? 

A. Yes ; either when the magistrates demand it of the 
subjects, or when necessity requires us thereby to confirm 
fidelity and truth, to the glory of God, and the safety of 
our neighbor ; for such an oath is founded on God's 
word, and therefore, was justly used by the saints, both 
in the Old and New Testament. 

EXPLANATIONS. 

a. Swear., utter or affirm with a solemn appeal to God for 
the truth of the declaration. 

b. Religiously j reverently ; in a manner corresponding 
with the precepts of religion. 

c. Magistrates, officers of government, invested with exe- 
cutive or judicial authority. 

d. Subjects, those who are under the control of gOTernment 
and owe obedience to its laws. 

DOCTRINES SEPARATED AND PROVED. 

1. We may swear religiously by the name of God, when 
magistrates demand it of us as their subjects. Esod. xxii. 10, 
11— If a man deliver unto his neighbor an ass, or an ox, or 
a sheep, or any beast, to keep ; and it die, or be hurt, or 
driven away, no man seeing it ; then shall an oath of the 
Lord be between them both, that he hath not put his hands 
unto his neighbor's goods ; and the owner of it shall accept 
thereof, and he shall not make it good. Neh. xiii. 25. 

2. We may swear religiously by the name of God, when neces- 
sity requires us thereby to confirm fidelity and truth. Josh. ix. 
15 and 19 — And the princes of the congregation sware unto 

them. [Gibeonites.] But all the princes said unto all the 

congregation, we have sworn unto them by the Lord God of 
Israel : now therefore we may not touch them. 

3. We may swear religiously by the name of God, when it is 
done to confirm fidelity and truth, to the glory of God. Deut. 
X. 20 — Thou shalt fear the Lord thy God ; him shalt thou 
serve, and to him shalt thou cleave and swear by his name. 
Deut. vi. 18. 



Q. 102.] CATECHETICAL EXERCISES. 



189 



4. We may swear religiously by the name of GPod when it is 
done to confirm fidelity and truth, to the safety of our neighbor. 
Josh. ii. 12 — Now therefore, I pray you, swear unto me by 
the Lord, since I have showed you kindness, that ye will 
also show kindness unto my father's house, and give me a 
true token. 

5. Swearing religiously by the name of God, in the manner 
described, is founded upon the word of God. Deut. vi. 13 — 
Thou shalt fear the Lord thy God, and serve him, and shalt 
swear by his name. Heb. vi. 16 — For men verily swear by 
the greater; and an oath for confirmation is to them an end 
of all strife. Isa. xlv. 23 and lxv. 16. 

6. Swearing religiously by the name of God, in the manner 
described, was justly used by the saints both in the Old and New 
Testament. Gen. xxi. 24 and 31 — And Abraham said, I will 
swear. Wherefore he called that place Beer-sheba ; be- 
cause there they sware both of them. Gen. xxvi. 31 — And 
they rose up betimes in the morning, and sware one to 
another: and Isaac sent them away, and they departed from 
him in peace. Gen. xxxi. 53 ; 1 Sam. xxiv. 21 and 22. Rom. 
i. 9 — For God is my witness, whom I serve with my Spirit 
in the gospel of his son, that without ceasing, I make men- 
tion of you always in my prayers. Rom. ix. 1 — I say the 
truth in Christ, I lie not, my conscience also bearing me 
witness in the Holy Ghost. John xvi. 23. 

EXERCISES. 

What is the one hundred and first question ? What do 
you mean by swearing? (a.) What by religiously? (b.) 
What answer is returned to this question ? What are the 
circumstances mentioned, in which we may swear religiously 
by the name of God? What do you mean by magistrates? 
(c. ) What by subjects f (d. ) How do you prove that we may 
swear religiously by the name of God, when magistrates 
demand it of us as their subjects? (1.) How do you prove 
that we may swear religiously, when necessity requires us 
thereby to confirm fidelity and truth ? (2.) To what purpose 
must swearing religiously be done, when it is required of us 
to confirm fidelity and truth ? How do you prove that we 
may swear religiously by the name of God, when it is done 
to confirm fidelity and truth to the glory of God ? (3.) How 
do you prove that we may swear religiously by the name 
of God, when it is done to confirm fidelity and truth, to the 



190 



CATECHETICAL EXERCISES. 



[Q. 102. 



safety of our neighbor ? (4.) What reason is assigned for 
the answer returned ? How do you prove that swearing 
religiously by the name of God in the manner described is 
founded on God's word? (5.) What inference is drawn 
from the fact just proven ? How do you prove that swearing 
religiously by the name of God, in the manner described, 
was justly used by the saints, both in the Old and New 
Testament? (6.) 



Q. 102. May we also swear by saints, or any other 
creatures ? 

A. ISo ; for a lawful oath is a calling upon God, as the 
only one who knows the heart, that he will bear witness 
to the truth, and punish me if I swear falsely ; which 
honor is due to no creature. 

EXPLANATIONS. 

a. Calling upon, invoking. 

b. Heart, secret purposes, intentions or designs. 

c. Truth, conformity to fact or reality. 

d. Honor, distinction ; dignity. 

DOCTRINES SEPARATED AND PROVED. 

1. A lawful oath is a calling upon God as the only one who 
knov;s the heart. 1 Kings viii. 39 — For thou, even thou only, 
knowest the hearts of all the children of men. 

2. A lawful oath is a codling upon God to bear witness to the 
truth. 2 Cor. i. 23 — Moreover I call God for a record upon 
my soul, that, to spare you, I came not as yet unto Corinth. 
Rom. i. 9. 

3. A lawful oath is a, calling upon God to punish us if we 
swear falsely. Deut. xxxii. 35 — To me belongeth vengeance 
and recompense. Heb. x. 30 — Vengeance belongeth unto 
me, I will recompense, saith the Lord. 

4. The honor that is given in the appeal made in a lawful oath, 
is due to no creature. Matt. iv. 10 — Thou shalt worship the 
Lord thy God. and him only shalt thou serve. James v. 12 ; 
Matt. v. 34-36. 

EXERCISES. 

What is the one hundred and second question? What 
answer is returned to this question ? What reason is as- 
signed for this negative answer ? How many particulars 



Q. 103.] CATECHETICAL EXERCISES. 



191 



are included in a lawful oath, as here defined? [Three.] 
What is the first? What do you mean by calling upon? (a.) 
What by the heart? (b.) How do you prove that a lawful 
oath is a calling upon God as the only one who knows the 
heart ? (1.) What is the second particular included in the 
definition of a lawful oath? What do you mean by the 
truth? (c.) How do you prove that a lawful oath is a call- 
ing upon God to bear witness to the truth? (2.) What is 
the third particular included in the definition of a lawful 
oath ? How do you prove that a lawful oath is a calling 
upon God to punish us if we swear falsely? (3.) What is 
further added in the answer with respect to a lawful oath ? 
What do you mean by honor? (d.) How do you prove that 
the honor that is given in the appeal made in a lawful oath, 
is due to no creature ? (4.) 

XXXVIII. Lord's Day. 

Q. 103. What doth God require in the fourth com- 
mand f 

A. First, that the ministry of the gospel and the schools 
oe maintained : and that I, especially on the Sabbath, 
that is, on the day of rest, diligently frequent the church 
of God, to hear his word, to use the sacraments, publicly 
to call upon the Lord, and contribute to the relief of the 
poor, as becomes a Christian. Secondly, that all the days 
of my life I cease from my evil works, and yield myself 
to the Lord, to work by his Holy Spirit in me, and thus 
begin in this life the eternal Sabbath. 

EXPLANATIONS. 

a. Ministry of the gospel, the clergymen of the Christian 
Church, whose duty it is to preach salvation through Jesus 
Christ. 

b. Schools, places of education ; places for collecting pupils 
for purposes of instruction. 

c. Sabbath, the day set apart for religious worship. 

d. Publicly, in company with the congregated assembly. 

e. Contribute, to give of our substance in common with 
others. 

/. All the days of my life, throughout the whole of my 
existence in this world. 



192 



CATECHETICAL EXERCISES. [Q. 103. 



g. The eternal Sabbath, the cessation from sin and occupa- 
tion in holy employments, which shall take place in heaven 
and continue for ever. 

DOCTRINES SEPARATED AND PROVED. 

1. The ministry of the gospel and the schools must be main- 
tained. Deut. xii. 19 — Take heed to thyself that thou forsake 
not the Levite as long as thou livest upon the earth. 1 Cor. ix. 
II and 14 — If we have sown unto you spiritual things, is it a 

great thing if we shall reap your carnal things? Even so 

hath the Lord ordained that they which preach the gospel 
should live of the gospel. 2 Tim. ii. 2 — And the things that 
thou hast heard of me among many witnesses, the same 
commit thou to faithful men, who shall be able to teach 
others also. Tit. i. 5 ; 1 Tim. iii. 14 and 15. 

2. It is our duty, especially on the Sabbath day, diligently to 
frequent the church of God. Heb. x. 25 — Not forsaking the 
assembling of ourselves together, as the manner of some is ; 
but exhorting one another, and so much the more as ye 
see the day approaching. Isa. lxvi. 23 — And from one 
Sabbath to another, shall all flesh come to worship before 
me, saith the Lord. Acts ii. 42 and 46 ; 1 Cor. xiv. 19, 
29, 31 : Lev. xxiii. 3. 

3. We are diligently to frequent the church of God on the 
Sabbath, to hear God's word. Acts xiii. 42 and 44 — The 
Gentiles besought that these words might be preached to 

them the next Sabbath. -And the next Sabbath day came 

almost the whole city together to hear the word of God. 
Acts xvii. 2 — Paul, as his manner was, went in unto 
them, and three Sabbath days reasoned with them out of 
the Scriptures. 

4. We are diligently to frequent the church of God on the 
Sabbath, to use the sacraments. Acts xx. 7 — And upon the 
first day of the week, when the disciples came together to 
break bread, Paul preached unto them, ready to depart on 
the morrow. 

5. We are diligently to frequent the church of God on the 
Sabbath, publicly to call upon the Lord. Acts i. 14 — These 
all continued with one accord in prayer and supplication. 
1 Tim. ii. 1 — I exhort, therefore, that first of all, supplica- 
tions, prayers, intercessions, and giving of thanks, be made 
for all men. 



q. 108.] 



CATECHETICAL KXSRCISE^. 



193 



6. We are diligently to frequent the church of God on the 
Sabbath, to contribute to the relief of the poor, as becomes a 
Christian. 1 Cor. xvi. 2 — Upon the first day of the week 
let every one of you lay by him in store, as God hath pros- 
pered him, that there be no gatherings when I come. 

7. In connection with our observance of the Sabbath, we must 
all the days of our lives cease from our evil ivorks. Isa. mil. 
13 and 14 — If thou turn away thy foot from the Sabbath, 
from doing thy pleasure on my holy day ; and call the 
Sabbath a delight, the holy of the Lord, honorable ; and 
shalt honor him, not doing thine own ways, nor finding thine 
own pleasure, nor speaking thine own words ; then shalt 
thou delight thyself in the Lord. 

8. In connection with our observance of the Sabbath, we must 
yield ourselves to the Lord, to work by his Holy Spirit in us. 
Excd. xxxi. 13 — Verily my Sabbaths ye shall keep; for it 
is a sign between me and you throughout your generations ; 
that ye may know that I am the Lord that doth sanctify 
you. Ezek. xx. 12 — Moreover also I gave them my Sabbaths, 
to be a sign between me and them, that they might know 
that I am the Lord that doth sanctify them. 

9. We are thus to cease from evil works and yield ourselves to 
the Lord, in connection with our observance of the Sabbath, in 
order that we may thus begin in this life the eternal Sabbath, 
Heb. iv. 9-11 — There remaineth therefore a rest to the 
people of God. For he that is entered into his rest, he also 
hath ceased from his own works, as God did from his. Let 
us labor therefore to enter into that rest, lest any man fall 
after the same example of unbelief. Isa. lxvi. 23. 

EXERCISES. 

What is the one hundred and third question ? Repeat 
the fourth command? What answer is returned to this 
question? Into how many parts is the answer divided? 
How many particulars are included in the first part ? [&x.] 
What is the first particular ? What do you mean by the 
ministry of the gospel? (a.) What by the schools? (b.) 
How do you prove that the ministry of the gospel and the 
schools must be maintained? (1.) What is the second par- 
ticular contained in the first part of the answer? What do 
you mean by the Sabbath ? (c.) How do you prove that we, 
especially on the Sabbath day, are diligently to frequent 
the church of God? (2.) What is the third particular con« 
i 17 



194 CATECHETICAL EXERCISES. [Q. 104. 



tained in the first part of the answer ? How do you prove 
that we are diligently to frequent the church of God on the 
Sabbath, to hear God's word? (3.) What is the fourth 
particular contained in the first part of the answer ? How 
do you prove that we are diligently to frequent the church 
of God on the Sabbath, to use the Sacraments? (4.) What 
is the fifth particular contained in the first part of the 
answer? What do you mean by publicly 7 (d.) How do 
you prove that we are diligently to frequent the church of 
God on the Sabbath, publicly to call upon God? (5.) What 
is the sixth particular contained in the first part of 
the answer? What do you mean by contribute? (e.) How 
do you prove that we are diligently to frequent the church, 
of God on the Sabbath, to contribute to the relief of the 
poor, as becomes a Christian ? (6.) What is the second 
part of the answer ? How many particulars are contained 
in it? [Three. ] What is the first? What do you mean by 
the expression all the days of my life? (/.) How do you 
prove that in connection with our observance of the Sabbath, 
we must all the days of our lives cease from our evil 
works? (7.) What is the second particular contained in 
the second part of the answer ? How do you prove that, 
in connection with our observance of the Sabbath, we are 
to yield ourselves to the Lord to work by his Holy Spirit in 
us ? (8.) What is the third particular contained in the 
second part of the answer ? What do you mean by the 
eternal Sabbath? (g.) How do you prove that we are thus 
to cease from evil works and yield ourselves to the Lord, in 
connection with our observance of the Sabbath, in order- 
that we may thus begin in this life the eternal Sabbath? (9.) 



XXXIX. Lord's Day. 

Q. 104. What doth God require in the fifth com- 
mand ? 

A. That I show all honor, love and fidelity to my father 
and mother, and all in authority over me, and submit 
myself to their good instruction and correction with due 
obedience : and also patiently bear with their weaknesses 
and infirmities, since it pleases God to govern us by their 
hand. 



Q. 104.] CATECHETICAL EXERCISES. 



195 



EXPLANATIONS. 

a. All in authority over me, our superiors ; such as teach- 
ers, elders, magistrates, guardians, and aged persons. 

b. Correction, chastisement ; that which is intended to 
rectify faults. 

c. Infirmities, imperfections ; defects. 

DOCTRINES SEPARATED AND PROVED. 

1. We must show all honor to our father and mother and all 
in authority over us. Eph. vi. 1-3 — Children, obey your pa- 
rents in the Lord ; for this is right. Honor thy father and 
mother ; which is the first commandment with promise : that 
it may be well with thee, and thou mayest live long on the 

earth. 1 Pet. ii. 17 Fear God, honor the king. Lev. 

xix. 82 — Thou shait rise up before the hoary head, and 
honor the face of the old man, and fear thy God : I am the 
Lord. 1 Tim. v. 17 ; 1 Tim. vi. 1 ; Mai. i. 6. 

2. We must show all love to our father and mother and all in 
authority over us. Matt. x. 87 — He that loveth father and 
mother more than me, is not worthy of me. 1 Thess. v. 12 
and 13 — And we beseech you, brethren, to know them which 
labor among you, and are over you in the Lord, and ad- 
monish you, and esteem them very highly in love for their 
work's sake. 

3. We must show all fidelity to our father and mother and all 
in authority over us. Prov. xxviii. 24 — Whoso robbeth his 
father or his mother, and saith, It is no transgression ; the 
same is the companion of a destroyer. Tit. ii. 9, 10 — Exhort 
servants to be obedient to their own masters, and to please 
them well in all things ; not answering again ; not purloin* 
ing, but showing all good fidelity. 

4. We must submit ourselves with due obedience to the good 
instruction of our father and mother and those in authority over 
us. Prov. i. 8 — My son, hear the instruction of thy father,, 
and forsake not the law of thy mother. Prov. vi. 20-22— 
My son, keep thy father's commandments, and forsake not 
the law of thy mother ; bind them continually upon thy 
heart, and tie them about thy neck. When thou goest, it 
shall lead thee ; when thou sleepest, it shall keep thee ; and 
when thou awakest, it shall talk with thee. Col. iii. 20 — » 
Children, obey your parents in all things ; for this is well 
pleasing unto the Lord. Heb. xiii. 17 — Obey them that 
have the rule over you, and submit yourselves : for they 



196 



CATECHETICAL EXERCISES. [Q. 104. 



watch, for your souls, as they that must give an account, 
that they may do it with joy, and not with grief. Rom. xiii. 
1 — Let every soul be subject unto the higher powers. Prov. 
xv. 5 ; Eph. vi. 1 ; Col. iii. 22. 

5. We must patiently bear with the weaknesses and infirmities 
of our father and mother and those in authority over us. Prov. 
xxx. 17 — The eye that mocketh at his father, and despiseth 
to obey his mother, the ravens of the valley shall pick it 
out, and the young eagles shall eat it. Prov. xxiii. 22 — 
Hearken unto thy father that begat thee, and despise not 
thy mother when she is old. 1 Pet. ii. 18 — Servants, be 
subject to your masters with ail fear : not only to the good 
and gentle, but also to the froward. Gen. ix. 24-26. 

6. It pleases God to govern us by the hand of our father and 
mother and those in authority over us. Eph. vi. 4 — And ye 
fathers, provoke not your children to wrath ; but bring them 
up in the nurture and admonition of the Lord. 1 Pet. ii. 
13 and 14 — Submit yourselves to every ordinance of man 
for the Lord's sake : whether it be to the king as supreme ; 
or unto governors, as unto them that are sent by him for 
the punishment of evil doers, and for the praise of them 
that do well. Rom. xiii. 1, 2 — Let every soul be subject 
unto the higher powers. For there is no power but of God: 
the powers that be are ordained of God. "Whosoever there- 
fore resisteth the power, resisteth the ordinance of God : 
and they that resist, shall receive to themselves damnation. 
Col. iii. 19, 21. 

EXERCISES. 

What is the one hundred and fourth question? Repeat 
the fifth commandment. What answer is returned to the 
question ? Whom do you mean by all in authority over me ? (a. ) 
How many duties which we owe to father and mother and 
all in authority over us, are specified in this answer? [Five.] 
What is the first? How do you prove that we must show 
all honor to father and mother, and all in authority over 
lis ? (1.) What is the second duty specified in the answer ? 
How do you prove that we must show all love to father and 
mother and those in authority over us? (2.) What is the 
third duty specified in the answer ? How do you prove that 
we must show all fidelity to our father and mother and 
those in authority over us? (3.) What is the fourth duty 
specified in the answer'' What do you mean by correction ? 



Q. 105.] CATECHETICAL EXERCISES. 



197 



(b.) How do you prove that we must submit ourselves, 
with due obedience, to the good instruction and correction 
of our father and mother and those in authority over us ? 
(4.) What is the fifth duty specified in the answer ? What 
do you mean by infirmities? (c.) How do you prove that 
we must patiently bear with the weaknesses and infirmities 
of our father and mother and those in authority over us ? 
(5.) What particular ground does the answer assign for 
observing the duties specified toward our father and 
mother and those in authority over us ? How do you prove 
that it pleases God to govern us by the hand of our father 
and mother and those in authority over us? (6.) 



XL. Lord's Bay. 

Q. 105. What doth God require in the sixth com- 
mand f 

A. That neither in thoughts, nor words, nor gestures., 
much less in deeds, I dishonor, hate, wound, or kill my 
neighbor, by myself or by another ; but that I lay aside 
all desire of revenge : also that I hurt not myself, or 
wilfully expose myself to any danger. Wherefore also 
the magistrate is armed with the sword, to prevent 
murder. 

EXPLANATIONS. 

a. Thoughts, the conceptions of the mind. 

b. Gestures, motions of the body or limbs expressive of 
sentiment or passion. 

c. Revenge, return of injury for injury received. 

d. Magistrate, civil ruler ; officer of government. 

e. Armed with a siuord, clothed with power to inflict punish- 
ment for crime. 

/. Murder, the act of unlawfully killing a human being 
with premeditated malice. 

DOCTRINES SEPARATED AND PROVED. 

1. We are not to dishonor our neighbor. Psalm xv. 1 and 3 
— Lord, who shall abide in thy tabernacle ? who shall dwell 

in thy holy hill? He that backbiteth not with his tongue, 

nor doeth evil to his neighbor, nor taketh up a reproach 
against his neighbor. 

17* 



198 



CATECHETICAL EXERCISES. [Q. 105. 



2. We are not to hate our neighbor. Lev. xix. 17 — Thou 
shalt not hate thy brother in thy heart. 

3. We are not to wound our neighbor. Lev. xxiv. 19 — And 
if a man cause a blemish in his neighbor ; as he hath done, 
so shall it be done to him. 

4. We are not to kill our neighbor. Lev. xxiv. 17 — And he 
that killeth any man shall surely be put to death. 

5. We are i\Gt to kill our -neighbor through the instrumentality 
of another. 2 Sam. xii. 9 — Wherefore hast thou despised 
the commandment of the Lord, to do evil in his sight? thou 
hast killed Uriah the Hittite with the sword, and hast taken 
his wife to be thy wife, and hast slain him with the sword 
of the children of Ammon. 

6. The several prohibitions thus far specified extend to our 
thoughts. Zech; viii. 16 and 17 — Speak ye every man the 
truth to his neighbor; execute the judgment of truth and 
peace in your gates : and let none of you imagine evil in 
your hearts against his neighbor. 

7. The same prohibitions extend to our words. Matt. v. 22 
— And whosoever shall say to his brother, Raca, shall be 
in danger of the council ; but whosoever shall say, Thou 
fool, shall be in danger of hell fire. Eph. iv. 31 — Let all 
bitterness, and wrath, and anger, and clamor, and evil 
speaking be put away from you with all malice. 

8. The same prohibitions extend to our gestures. Gen. iv. 6 
— And the Lord said unto Cain, Why art thou wroth? and 
why is thy countenance fallen ? 

9. The same prohibitions extend especially to our deeds. 
Num. xxxv. 16-18 — And if he smite him with an instru- 
ment of iron, so that he die. he is a murderer ; the murderer 
shall surely be put to death. And if he smite him with 
throwing a stone, wherewith he may die, and he die, he is 
a murderer ; the murderer shall surely be put to death. 
Or if he smite him with a hand-weapon of wood, wherewith 
he may die, and he die, he is a murderer ; the murderer 
shall surely be put to death. Gen. ix. 6; Matt. v. 21, 22. 

10. We are to lay aside all desire of revenge. Lev. xix. 18. 
—Thou shalt not avenge, nor bear any grudge against the 
children of thy people. Rom. xii. 17 and 19 — Recompense 

to no man evil for evil. Dearly beloved, avenge not 

yourselves, but rather give place unto wrath : for it is written, 
Vengeance is mine : I will repay, saith the Lord. Eph. iv. 
26; Matt. v. 39, 40. 



Q. 105.] CATECHETICAL EXE&CISES. 



199 



11. We are not to hurt ourselves. Eph. v. 39 — For no man 
ever yet hated his own flesh. 

12. We are not wilfully to expose ourselves to any danger. 
Matt. iv. 5-7 — Then the devil taketh him up into the holy 
city, and setteth him on a pinnacle of the temple ; and saith 
unto him, If thou be the Son of God, cast thyself down : 
for it is written, He shall give his angels charge concerning 
thee ; and in their hands shall they bear thee up, lest at any 
time thou dash thy foot against a stone. Jesus said unto him, 
It is written, Thou shalt not tempt the Lord thy God. 

13. To prevent murder, the magistrates are armed with a 
sword. Rom. xiii. 4 — For he is the minister of God to thee 
for good. But if thou do that which is evil, be afraid; 
for he beareth not the sword in vain ; for he is the minister 
of God, a revenger to execute wrath upon him that doeth 
evil. Exod. xxi. 12 — He that smiteth a man, so that h© 
die, shall be surely put to death. Gen. ix. 6 — Whoso shed- 
deth man's blood, by man shall his blood be shed. Matt, 
xxvi. 62 ; Num. xxxv. 81-33. 

EXERCISES. 

What is the one hundred and fifth question ? Repeat the 
sixth commandment. What is the answer returned to the 
question ? How many things are prohibited in it ? [Five'] 
What is the first ? How do you prove that we are not to 
dishonor our neighbor? (1.) What is the second thing 
prohibited in the answer ? How do you prove that we are 
not to hate our neighbor? (2.) What is the third thing 
prohibited in the answer? How do you prove that we are 
not to wound our neighbor ? (3.) What is the fourth thing 
prohibited in the answer? How do you prove that we are 
not to kill our neighbor? (4.) What is the fifth thing pro- 
hibited in the answer ? How do you prove that we are not 
to kill our neighbor through the instrumentality of another ? 
(5.) To what do these several prohibitions extend? How 
many things are here enumerated? [Four.~\ What is the 
first ? What do you mean by thoughts f (a.) How do you 
prove that the prohibitions in the answer extend to the 
thoughts? (6.) What is the second thing to which these 
prohibitions extend ? How do you prove that the prohibi- 
tions in the answer extend to our words ? (7.) What is the 
third thing to which the several prohibitions of the answer 
extend ? What do you mean by gestures 9 (6. ) How do you 



200 



CATECHETICAL EXERCISES. [Q. 106. 



prove that the prohibitions contained in the answer extend 
to our gestures? (8.) What is the fourth thing to which 
the prohibitions contained in the answer extend ? How do 
you prove that the several prohibitions of the answer extend 
to our deeds? (9.) What particular duty with respect to 
our neighbor is further specified? What do you mean by 
revenge? (c.) How do you prove that we are to lay aside 
all desire of revenge ? (10.) What particular prohibitions 
are added with respect to ourselves ? How do you prove 
that we are not to hurt ourselves ? (11.) How do you prove 
that we are not wilfully to expose ourselves to danger? (12.) 
W r hat particular inference is drawn from all the facts thus 
far presented ? Whom do you mean by the magistrate f (d.) 
What by the expression armed with a sivord? (e.) What by 
murder? (/.) How do you prove that to prevent murder 
the magistrates are armed with a sword? (13.) 



Q. 106. But this command seems only to speak of 
murder ? 

A. In forbidding murder, God teaches us that he 
abhors the causes thereof ; such as envy, hatred, anger, 
and desire of revenge ; and that he accounts all these 
as murder. 

EXPLANATIONS. 

a. Abhors, hates extremely ; detests. 

b. Causes, the things from which it proceeds and without 
which it would not exist. 

c. Envy, discontent excited by the sight of another's su- 
periority or success, accompanied with some degree of 
hatred or malignity. 

d. Hatred, great dislike or aversion. 

e. Anger, violent passion of the mind, excited by real or 
supposed injury. 

DOCTRINES SEPARATED AND PROVED. 

1. God abhors and forbids envy. 1 Pet. ii. 1 — Wherefore, 
laying aside all malice, and all guile, and hypocrisies, and 
envies, and all evil speaking. 1 Cor. iii. 8— For whereas 
there is among you envying, and strife, and divisions, are 
ye not carnal and walk as men. Gal. v. 19-21 ; Horn. i. 29. 



Q. 106.] CATECHETICAL EXERCISES. 201 

2. God abhors and forbids all hatred. 1 John ii. 9 and 11 
—He that saith he is in the light and hateth his brother, 

is in darkness even until now. He that hateth hiss 

brother is in darkness, and walketh in darkness. 1 John 
iv. 20 — If a man say, I love God, and hateth his brother, 
he is a liar. 

3. God abhors and forbids anger. Psalm xxxii. 8 — Cease 
from anger, and forsake wrath. Eph. iv. 31 — Let all bitter- 
ness, and wrath, and anger, and clamor, and evil speaking 
be put away from you with all malice. Col. iii. 8 — But now 
ye also put off all these ; anger, wrath, malice, blasphemy, 
filthy communication out of your mouth. 

4. God abhors and forbids a desire of revenge. Prov. xx. 
22 — Say not thou, I will recompense evil. Prov. xxiv. 29 
—Say not I will do so to him as he hath done to me ; I will 
render to the man according to his work. Rom. xii. 19; 
Matt. v. 39. 

5. Envy, hatred, anger, and desire of revenge are the causes 
of murder. Gen. xxxiv. 7 and 25 — And the sons of Jacob 
came out of the field when they heard it : and the men were 
grieved, and they were very wroth, because he had wrought 

folly in Israel. And it came to pass on the third day, 

when they were sore, that two of the sons of Jacob, 
Simeon and Levi, Dinah's brethren, took each man his 
sword, and came upon the city boldly, and slew all the 
males. Gen.xxxvii. 4, 11 and 18 — And when his brethren 
saw that their father loved him more than all his brethren, 
they hated him, and could not speak peaceably unto him. 

And his brethren envied him ; but his father observed 

the saying. And when they saw him afar off, even before 

he came near unto them, they conspired against him to slay 
him. 2 Sam. xiii. 22, 28, 29. 

6. God accounts envy, haired, anger, and desire of revenge as 
murder. 1 John iii. 15 — Whosoever hateth his brother is a 
murderer ; and ye know that no murderer hath eternal life 
abiding in him. Matt. v. 22 — But I say unto you, That 
whosoever is angry with his brother without a cause, shall 
be in danger of the judgment. 

EXERCISES. 

Repeat the one hundred and sixth question ? What an- 
swer is returned to this question ? What do you mean by 
abhors? («.) What by causes f (b.) How many causes of 



202 CATECHETICAL EXERCISES. [Q. 107. 

murder does the answer specify ? [Four.] What is the first * 
What do you mean by envy? (c.) How do you prove that 
God abhors and forbids envy? (1.) What is the second 
cause of murder specified? What do you mean by hatred f 
(d.) How do you prove that God abhors and forbids hatred? 
(2.) What is the third cause of murder specified in the 
answer? What do you mean by anger? (e.) How do 
you prove that God abhors and forbids anger ? (3.) What 
is the fourth cause of murder mentioned in the answer | 
How do you prove that God abhors and forbids a desire of 
revenge ? (4.) How do you prove that envy, hatred, anger, 
and desire of revenge are the causes of murder ? (6.) Ia 
what light does God regard envy, hatred, anger, and desire 
of revenge ? How do you prove that God accounts envy, 
hatred, anger, and desire of revenge as murder? (6.) 



Q. 107. But it enough that ice do not kill any 

man in the manner mentioned above f 

A. No ; for when God forbids envy, hatred, and anger, 
he commands us to love our neighbor as ourselves ; to 
show patience, peace, meekness, mercy, and all kindness 
toward him, and prevent his hurt as much as in us liea : 
and that we do good even unto our enemies. 

EXPLANATIONS. 

a. Love our neighbor as ourselves, cherish the same affec- 
tionate regard for others as for ourselves. 

b. Patience, the endurance of provocation or other evil 
with a calm, unruffled temper. 

c. Peace, a disposition to live in harmony. 

d. Meekness, forbearance under injuries and provocations. 

e. Mercy, tenderness or compassion exercised toward 
offenders. 

/. Kindness, that temper or disposition which delights in 
contributing to the happiness of others. 
g. Enemies, those who hate us and seek our injury 

DOCTRINES SEPARATED AND PROVED. 

1. God commands us to love our neighbor as ourselves. Lev. 
xix, 18 — But thou shalt love thy neighbor as thyself. Matt 
vii. 12 — Therefore all things whatsoever ye would that men 



Q. 107.] CATECHETICAL EXEECISES. 



203 



should do to you, do ye even so to them : for this is the law 
and the prophets. Matt. xxii. 39. 

2. God commands us to show patience toicard our neighbor. 
1 Thess. v. 14 — Be patient toward all men. 2 Pet. i. 5, 6 — 
And besides this, giving all diligence, add to your faith vir- 
tue ; and to virtue knowledge ; and to knowledge temperance ; 
and to temperance patience ; and to patience godliness. 

3. God commands us to show peace toward our neighbor. 
Heb. xii. 14 — Follow peace with all men, and holiness, 
without which no man shall see the Lord. 1 Thess. v. 13 — 
And be at peace among yourselves. Mark ix. 50 — Have 
peace one with another. 2 Cor. xiii. 11 ; Col. iii. 15 ; Rom. 
xii. 18. 

4. God commands us to show meekness toward our neighbor. 
Eph. iv. 2 — With all lowliness and meekness, with long 
suffering, forbearing one another in love. Tit. iii. 2 — Show- 
ing all meekness to all men. Gal. vi. 1 ; 1 Tim. vi. 11. 

5. God commands us to show mercy toward our neighbor. 
Luke vi. 36 — Be ye therefore merciful, as your Father also 
is merciful. Matt. v. 7 — Blessed are the merciful: for 
they shall obtain mercy. James iii. 17 ; Prov. iii. 3; Rom. 
xii, 8. 

6. God commands us to show all kindness toward our neigh- 
bor. Rom. xii. 10 — Be kindly affectioned one to another 
with brotherly love. Col. iii. 12 — Put on therefore, as the 
elect of God, holy and beloved, bowels of mercies, kindness, 
humbleness of mind, meekness, long suffering. 2 Pet. i. 7 
—And to godliness [add] brotherly kindness ; and to 
brotherly kindness, charity. 

7. God commands us to prevent our neighbor's hurt as much 
as in us lies. Prov. xxiv. 11 — If thou forbear to deliver 
them that are drawn unto death, and those that are ready 
to be slain. Isaiah lviii. 7 — Is it not to deal thy bread to 
the hungry, and that thou bring the poor that are cast out 
to thy house ? when thou seest the naked, that thou cover 
him ; and that thou hide not thyself from thine own flesh. 
Exod. xxiii. 5. 

8. God commands us to do good even to our enemies. Matt, 
v. 44, 45 — But I say unto you, Love your enemies, bless 
them that curse you, do good to them that hate you, and 
pray for them which despitefully use you, and persecute 
you ; that ye may be the children of your Father which ie 
in heaven. Rem. xii. 20. 



204 



CATECHETICAL EXERCISES. 



[Q. 108. 



EXERCISES. 

What is the one hundred and seventh question? "What 
answer is returned to the question ? What reason is assigned 
for the answer returned ? How many things does God 
command us to do when he forbids envy, hatred, and anger ? 
[Eight. ~\ What is the first? What do you mean by to love 
our neighbor as ourselves f (a.) How do you prove that God 
commands us to love our neighbor as ourselves ? (1.) What 
is the second thing which God commands ? What do you 
mean by patience ? (b.) How do you prove that God 
commands us to show patience toward our neighbor? (2.) 
What is the third thing which God is here said to command ? 
What do you mean by peace? (c.) How do you prove that 
God commands us to show peace toward our neighbor? (3.) 
What is the fourth thing God is here said to command? 
What do you mean by meekness? (d.) How do you prove 
that God commands us to show meekness toward our 
neighbor? (4.) What is the fifth thing which God is here 
said to command ? What do you mean by mercy ? (c.) 
How do you prove that God commands us to show mercy 
toward our neighbor ? (5.) What is the sixth thing which 
God is here said to command ? "What do you mean by 
kindness? (/.) How do you prove that God commands us 
to show all kindness toward our neighbor ? (6.) What is the 
seventh thing which God is here said to command ? How 
do you prove that God commands us to prevent our neigh- 
bor's hurt as much as in us lies? (7.) What is the eighth, 
thing which God is here said to command ? Whom do you 
mean by enemies ? (g.) How do you prove that God com- 
mands us to do good even to our enemies ? (8.) 



XII. Lord's Day. 

Q. 108. What doth the seventh command teach us f 

A. That all uncleanness is accursed of God. and that, 
therefore, we must with all our hearts detest the same, 
and live chastely and temperately, whether in holy wed- 
lock or in a single life. 



Q. 108.] CATECHETICAL EXERCISES. 



205 



EXPLANATIONS. 

a. Uncleanness, incontinence ; personal impurity. 
h. With all our hearts, to the utmost degree. 

DOCTRINES SEPARATED AND PROVED. 

1. All uncleanness is accursed of God. Deut. xxvii. 20, 22, 

23 — Cursed be he that lieth with his father's wife. Cursed 

be he that lieth with his sister. Cursed be he that lieth 

with his mother-in-law. Lev. xix. 29 — Do not prostitute 
thy daughter, to cause her to be a whore : lest the land 
fall to whoredom, and the land become full of wickedness. 
Lev. xx. 10 — And the man that committeth adultery with 
another man's wife, even he that committeth adultery with 
his neighbor's wife, the adulterer and the adulteress shall 
be put to death. 

2. We must detest all uncleanness with our hearts. Eph. v. 

3 — But fornication, and all uncleanness, or covetousness, 
let it not once be named among you, as becometh saints. 
Jude vs. 23 — And others save with fear, pulling them out 
of the fire ; hating even the garment spotted by the flesh. 

3. We must live chastely and temperately. 1 Thess. iv. 3 and 

4— For this is the will of God, even your sanctification, 
that ye should abstain from fornication : that every one of 
you should know how to possess his vessel in sanctification 
and honor. 

4. We must live thus chastely and temperately, whether it be 
in holy wedlock or in a single life. Heb. xiii. 4 — Marriage is 
honorable in all, and the bed undefiled : but whoremongers 
and adulterers God will judge. 1 Cor. vii. 9 — But if they 
cannot contain, let them marry : for it is better to marry 
than to burn. 1 Cor. vii. 4. 

EXERCISES. 

What is the one hundred and eighth question ? Bepeat 
the seventh commandment. What answer is returned to 
the question? What do you mean by uncleanness? (a,) 
How do you prove that all uncleanness is accursed of God? 
(1.) What inference is drawn from the fact that all un- 
cleanness is accursed of God What do you mean by the 
expression with all our hearts f (b.) How do you prove that 
we must detest all uncleanness with all our hearts ? (2.) What 
further does the answer say we must do ? How do you 
is 



206 



CATECHETICAL EXERCISES. 



[Q. 109. 



prove that we must live chastely and temperately? (3.) In 
what must we thus live chastely and temperately ? How 
do you prove that we must live chastely and temperately, 
whether in holy wedlock or in a single life ? (4.) 



Q. 109. Doth God forbid, in this command, only 
adidtery, and such like gross sins? 

A. Since both our body and soul are temples of the 
Holy Ghost, he commands us to preserve them pure and 
holy ; therefore he forbids all unchaste actions, gestures, 
words, thoughts, desires, and whatever can entice them 
thereto. 

EXPLANATIONS. 

a. Adultery, violation of the marriage bed. 

b. Temples, dwelling places. 

c. Pure, free from moral defilement. 

DOCTRINES SEPARATED AND PROVED. 

1. Our bodies and our souls are the temples of the Holy Ghost. 
1 Cor. iii. 16 — Know ye not that ye are the temple of God, 
and that the Spirit of God dwelleth in you ? 2 Cor. vi. 16 
— And what agreement hath the temple of God with idols ? 
for ye are the temple of the living God ; as God hath said, 
I will dwell in them, and walk in them ; and I will be their 
God, and they shall be my people. 

2. God commands us to preserve our bodies and souls, as the 
temples of the Holy Ghost, pure and holy. 1 Cor. iii. 17 — If 
any man defile the temple of God, him shall God destroy ; 
for the temple of God is holy, which temple ye are. 1 Cor. 
vi. 18-20 — Flee fornication. Every sin that a man doeth is 
without the body ; but he that committeth fornication sin- 
neth against his own body. What ? know ye not that your 
body is the temple of the Holy Ghost which is in you, which 
ye have of God, and ye are not your own ? For ye are 
bought with a price ; therefore glorify God in your body 
and in your spirit, which are God's. 

3. God forbids all unchaste actions. Eph. iv. 17, 19 and 
20 — This I say therefore, and testify in the Lord, that ye 
henceforth walk not as other Gentiles walk, in the vanity 
of their mind.- Who being past feeling have given them- 



a. 109.] 



CATECHETICAL EXERCISES. 



207 



selves over unto lasoiviousness, to work all uncleanness with 
greediness. But ye have not so learned Christ. 

4. God forbids all unchaste gestures. Prov. v. 20— And 
why wilt thou, my son, be ravished with a strange woman, 
and embrace the bosom of a stranger. Prov. vi. 25 — Lust 
not after her beauty in thine heart ; neither let her take 
thee with her eyelids. 

5. God forbids all unchaste words. Eph. iv. 29 — Let no 
corrupt communication proceed out of your mouth, but 
that which is good to the use of edifying, that it may 
minister grace unto the hearers. Eph. v. 3 and 4 — But 
fornication, and all uncleanness, or covetousness, let it not 
be once named among you, as becometh saints; neither 
illthiness, nor foolish talking, nor jesting, which are not 
convenient ; but rather giving of thanks. 

6. God forbids all unchaste thoughts. Matt. v. 28— But I 
say unto you, That whosoever looketh on a woman to 
lust after her, hath committed adultery with her already in 
his heart. 

7. God forbids all unchaste desires. 2 Tim. ii. 22 — Flee also 
youthful lusts. 1 Thess. iv. 4, 5 — That every one of you 
should know how to possess his vessel in sanctification and 
honor ; not in the lust of concupiscence, even as the Gen- 
tiles, which know not God. 

8. God forbids whatever can entice men to unchaste actions, 
gestures, words, thoughts, and desires. 1 Cor. xv. 33 — Be not 
deceived : evil communications corrupt good manners. Eph. 
v. 18 — And be not drunk with wine, wherein is excess ; but 
be filled with the Spirit. Prov. xxiii. 31-33 — Look not thou 
upon the wine when it is red, when it giveth his color in 
the cup, when it moveth itself aright. At the last it biteth 
like a serpent, and stingeth like an adder. Thine eyes shall 
behold strange women, and thy heart shall utter perverse 
things. Deut. xxii. 5. 

EXERCISES. 

What is the one hundred and ninth question ? What do 
you mean by adultery? (a.) What answer is returned to 
the question ? What do you mean by temples ? (6.) How 
do you prove that our bodies and souls are the temples of 
the Holy Ghost? (1.) What does God do in view of the 
fact that our bodies and souls are the temples of the Holy 
Ghost? What do you mean by pure? (c.) How do you 



208 



CATECHETICAL EXERCISES. 



[Q. 110. 



prove that God commands us to preserve our bodies and 
souls, as the temples of the Holy Ghost, pure and holy ? (2.) 
What inference is drawn from the fact that God commands 
us to preserve our bodies and souls pure and holy ? How 
do you prove that God forbids all unchaste actions? (S.) 
How do you prove that God forbids all unchaste gestures ! 
(4.) How do you prove that God forbids all unchaste 
words? (5.) How do you prove that God forbids all un- 
chaste thoughts ? (6.) How do you prove that God forbids 
all unchaste desires ? (7.) What is the last thing which 
God forbids specified in the answer? How do you prove 
that God forbids whatever can entice men to unchaste ac- 
tions, gestures, words, thoughts, and desires ? (8.) 



XIII. Lord's Day. 

Q. 110. What doth God forbid in the eighth com- 
mand f 

A. God forbids not only those thefts and robberies 
which are punishable by the magistrate ; but he com- 
prehends under the name of theft, all wicked tricks and 
devices, whereby we design to appropriate to ourselves 
the goods which belong to our neighbor ; whether it be 
"by force, or under the appearance of right ; as by 
unjust weights, ells, measures, fraudulent merchandise, 
false coins, usury, or by any other way forbidden of 
God ; as also all covetousness, all waste and abuse of his 
gifts. 

EXPLANATIONS. 

a. Thefts, private unlawful taking away of the property 
of another, with a view to appropriate it to our own use. 

b. Robberies, taking away from another his property by 
violence or force. 

c. Tricks, artifices for the purpose of deception. 

d. Devices, stratagems ; schemes. 

e. Weights, masses of iron, lead, brass or other metal, 
used for ascertaining the weight of other bodies. 

f. Mis, measures used chiefly for measuring cloth. 

<?, Measures, those things by which extent or dimension 
is ascertained, either length, breadth, thickness, capacity 
or amount. 



4 HO.] CATECHETICAL EXERCISES. 



h. Merchandise, the objects of commerce. 

i. False coins, fraudulent pieces of money. 
j\ Usury, unlawful interest. 

k. Covetousness, excessive eagerness to obtain and possess. 

DOCTRINES SEPARATED AND PROVED. 

1. God forbids those thefts and robberies ivhich are punishable 
by the magistrate. Lev. xix. 11 and 13 — Ye shall not steal, 

neither deal falsely, neither lie one to another. Thou 

shalt not defraud thy neighbor, neither rob him. 1 Cor. vL 
10— Nor thieves, nor covetous, nor drunkards, nor revilers„ 
nor extortioners shall inherit the kingdom of God. 

2. God forbids? as comprehended under the name of theft, all 
wicked tricks and devices, whereby we design to appropriate to 
ourselves by force, the goods vAich belong to our neighbor. Luke 
iii. 14 — Do violence to no man, neither accuse any falsely ; 
and be content with your wages. Lev. xxv. 14. 

8. God forbids, as comprehended under the name of theft, all 
wicked tricks and devices, whereby we design to appropriate to 
ourselves under the appearance of right, the goods which belong 
to our neighbor. 1 Thess. iv. 6 — That no man go beyond and 
defraud his brother in any matter : because that the Lord 
m the avenger of all such. 

4. God forbids us to defraud our neighbor by means of unjust 
weights. Prov. xL 1 — A false balance is abomination to the 
Lord ; but a just weight is his delight Deut. xxv. 13 — 
Thou shalt not have in thy bag divers weights, a great and 
a small. Lev. xix. 86 — Just balances, just weights, a just 
ephah, and a just hin shall ye have. Ezek. xlv. 10. 

5. God forbids us to appropriate to ourselves the property of 
our neighbor by means of unjust ells and measures. Deut. 
xxv. 14 — Thou shalt not have in thine house divers mea- 
sures, a great and a small. Lev. xix. 35 — Ye shall do no 
unrighteousness in judgment, in mete-yard, in weight, or 
in measure. 

6. God forbids us to appropriate to ourselves the property of 
our neighbor by means of fraudulent merchandise and false coins, 
Amos viii. 4-7 — Hear this, 0 ye that swallow up the needy, 
even to make the poor of the land to fail, saying, When will 
the new moon be gone, that we may sell corn ? and the 
Sabbath, that we may set forth wheat, making the ephah 
small, and the shekel great, and falsifying the balances by- 
deceit? That we may buy the poor for silver, and the needy 



210 



CATECHETICAL EXERCISES. 



[Q.110. 



for a pair of shoes ; yea, and sell the refuse of the wheat? 
The Lord hath sworn by the excellency of Jacob, Surely, I 
mil never forget any of their works. 

7. God forbids us to appropriate to ourselves our neighbor's 
property by means of usury. Exod. xxii. 25 — If thou lend 
money to any of my people that is poor by thee, thou shalt 
not be to him as an usurer, neither shalt thou lay upon 
him usury. Psalm xv. 5 — He that putteth not out his money 
to usury, nor taketh reward against the innocent. He that 
doeth these things shall never be moved. Ezek. xviii. 18 ; 
Luke vi. 35. 

8. God forbids us to appropriate to ourselves our neighbor's 
property by any other way forbidden by him. Jer. xxii, 13 — 
Wo unto him that buildeth his house by unrighteousness, 
and his chambers by wrong ; that useth his neighbor's 
service without wages, and giveth him not for his work. 

9. God forbids all covetousness. Luke xii. 15 — Take heed 
and beware of covetousness ; for a man's life consisteth 
not in the abundance of the things which he possesseth. 
1 Tim. vi. 9, 10. — But they that will be rich, fall into tempt- 
ation, and a snare, and into many foolish and hurtful luste, 
which drown men in destruction and perdition. For the 
love of money is the root of all evil. 

10. God forbids all abuse and waste of our gifts. John vi. 
12 — When they were nlled, he said unto his disciples. 
Gather up the fragments that remain, that nothing be lost. 
Prov. xxiii. 20, 21 — Be not amongst wine-bibbers ; amongst 
riotous eaters of flesh : for the drunkard and the glutton 
shall come to poverty ; and drowsiness shall clothe a man 
with. rags. Deut. xxi. 18-21, 

EXERCISES. 

What is the one hundred and tenth question ? Repeat 
the eighth commandment. What is the answer to the 
question? "What do you mean by thefts? (a.) What by 
■robberies ? (b.) How do you prove that God forbids those 
thefts and robberies which are punishable by the magis- 
trate? (1.) W r hat else is God said to do, besides forbidding 
the thefts and robberies referred to ? What do you mean 
by tricks? (c.) What by devices? (d.) How do you prove 
that God forbids, as comprehended under the name of theft, 
all wicked tricks and devices, whereby we design to appro- 
priate to ourselves by force, the goods which belong to our 



Q.11L] 



CATECHETICAL EXERCISES. 



211 



neighbor? (2.) How do you prove that God forbids, as 
comprehended under the name of theft, all wicked tricks 
and devices, whereby we design to appropriate to ourselves 
under the appearance of right, the goods which belong unto 
our neighbor ? (3.) What are some of these wicked tricks 
and devices referred to ? What do you mean by weights f 
(e.) How do you prove that God forbids us to appropriate 
to ourselves the property of another, by means of unjust 
weights ? (4.) What do you mean by ells 9 (f.) What by 
measures? (g.) How do you prove that God forbids us to 
appropriate to ourselves the property of our neighbor, by 
means of unjust ells and measures ? (5.) What do you 
mean by merchandise ? (h.) What by false coins ? (?'.) How 
do you prove that God forbids us to appropriate to ourselves 
the property of our neighbor, by means of fraudulent mer- 
chandise and false coins? (6.) What do you mean by 
usury? (j.) How do you prove that God forbids us to 
appropriate to ourselves the property of our neighbor, by 
means of usury? (7.) What general remark is added to 
this specification of some of the wicked tricks and devices 
by means of which God forbids us to appropriate to our- 
selves the property of our neighbor ? How do you prove 
that God forbids us to appropriate to ourselves the property 
of our neighbor, by any other way forbidden by him? (8.) 
What is still further added in the answer ? What do you 
mean by covetousness? (Jc.) How do you prove that God 
forbids all covetousness ? (9.) How do you prove that God 
forbids all abuse and waste of our gifts ? (10.) 



Q. 111. What is required in the eighth command? 

A. That I promote the advantage of my neighbor in 
every instance I can or may ; and deal with him as I 
desire to be dealt with by others ; further also, that I 
faithfully labor, so that I may be able to relieve the 
needy. 

EXPLANATIONS. 

a. Advantage, profit ; interest. 

b. Labor, work ; engage in some useful employment. 

c. Relieve, free wholly or partially from want, 



212 



CATECHETICAL EXERCISES. 



[Q. 111. 



DOCTRINES SEPARATED AND PROVED. 

1. God requires us to promote the advantage of our neighbor 
in every instance we can or may. Phil. ii. 4 — Look not every 
man on his own things, but every man also on the things 
of others. Deut. xxii. 1-3 — Thou shalt not see thy brother's 
ox or his sheep go astray, and hide thyself from them : 
thou shalt in any case bring them again unto thy brother. 
And if thy brother be not nigh unto thee, or if thou know him 
not, then thou shalt bring it unto thine own house, and it 
shall be with thee until thy brother seek after it, and thou 
shalt restore it to him again. In like manner shalt thou 
do with his ass ; and so shalt thou do with his raiment : 
and with all lost things of thy brother's, which he hath lost, 
and thou hast found, shalt thou do likewise ; thou mayest 
not hide thyself. 

2. God requires us to deal ivith our neighbor as we desire to be 
dealt icith by others. Matt. vii. 12 — Therefore all things 
whatsoever ye would that men should do to you, do ye even 
so to them : for this i3 the law and the prophets. 

3. God requires us faithfully to labor, so that we may be able 
to relieve the 'needy. Eph. iv. 28 — Let him that stole steal no 
more : but rather let him labor, working with his hand? the 
thing which is good, that he may give to him that needeth, 
Keb. xiii. 16 — But to do good, and to communicate, forget 
not ; for with such sacrifices God is well pleased. 

EXERCISES. 

What is the one hundred and eleventh question ? "What 
answer is returned to this question? How many duties 
are specified in this answer ? [Three.] What is the first? 
What do you mean by advantage? (a.) How do you prove 
that God requires us to promote the advantage of our 
neighbor in every instance we can or may? (1.) What is 
the second duty specified in the answer. How do you 
prove that God requires us to deal with our neighbor as 
we desire to be dealt with by others? (2.) What is the 
third duty specified in the answer? What do you mean by 
labor? (b.) What by to relieve? (c.) How do you prove 
that God requires us'faithfully to labor, so that we may be 
able to relieve the needy? (3.) 



Q. 112.] 



CATECHETICAL EXERCISES. 



213 



XLIII. Lord's Bay. 

Q. 112. What is required in the ninth command? 

A. That I bear false witness against no man, nor 
falsify any man's words ; that I be no backbiter, or slan- 
derer; that I do not judge, or join in condemning any 
man rashly or unheard ; but that I avoid all sorts of lies 
and deceit, as the proper works of the devil, unless I 
would bring down upon me the heavy wrath of God ; 
likewise, that in judgment and all other dealings, I love 
the truth, speak it uprightly, and confess it ; also, that 

1 defend and promote, as much as I am able, the honor 
and good character of my neighbor. 

EXPLANATIONS. 

a, Bear false vjitness, give testimony that is not in accord- 
ance with truth. 

h. Falsify, pervert; construe into a meaning different 
from what was intended. 

c. Backbiter, one who speaks ill of the absent. 

d. Slanderer, one who injures another by maliciously 
reporting something to his prejudice. 

e. Honor, reputation ; good name. 

/. Good character, honesty and uprightness in the opinion 
of others. 

DOCTRINES SEPARATED AND PROVED. 

1. God requires us not to bear false witness against any man. 
Prov. xix. 5 and 9 — A false witness shall not be unpunished; 
and he that speaketh lies shall not escape. A false wit- 
ness shall not be unpunished, and he that speaketh lies shall 
perish. Prov. xxi. 28 — A false witness shall perish. 

2. God requires us not to falsify any man's words. Prov. 
iv. 24 — Put away from thee a froward mouth, and perverse 
lips put far from thee. Prov. xvii, 20 — He that hath a 
froward heart findeth no good ; and he that hath a perverse 
tongue falleth into mischief. 

3. God requires us to be no backbiters. Psalm xv. 1 and 3 
— Lord, who shall abide in thy tabernacle ? who shall dwell 
in thy holy hill? He that backbiteth not with his tongue. 

2 Cor. xii. 20 — For I fear, lest, when I come, I shall not 
find you such as I would, and that I shall be found unto 



214 



CATECHETICAL EXERCISES. 



[Q. 112. 



you such as ye would not ; lest there be debates, envyings, 
wraths, strifes, backbitings, whisperings, swellings, tumults. 
Rom. i. 30. 

4. God requires us to be no slanderers. Psalm ci. 5 — - 
Whoso privily slandereth his neighbor, him will I cut off. 
Prov. x. 18 — He that utter eth a slander, is a fool. 

5. God requires us not to judge or join in condemning any 
man rashly or unheard. John vii. 50, 51 — Xicodemus saith 
unto them, Doth our law judge any man, before it hear 
him, and know what he doeth ? Luke vi. 37 — Judge not, 
and ye shall not be judged ; condemn not, and ye shall not 
be condemned; forgive, and ye shall be forgiven. Matt. 

vii. 1. 

6. God requires us to avoid all sorts of lies. Lev. xix. 11 — 
Ye shall not steal, neither deal falsely, neither lie one to 
another. Col. iii. 9 — Lie not one to another, seeing ye have 
put off the old man with his deeds. Eph. iv. 25. 

7. God requires us to avoid all sorts of deceit. Rom. iii. 
13 — Their throat is an open sepulchre ; with their tongues 
they have used deceit ; the poison of asps is under their 
lips. Psalm v. b' — The Lord will abhor the bloody and 
deceitful man. 

8. Lying and deceit are the proper works of the devil. John 

viii. 44 — Ye are of your father the devil, and the lusts of 
your father ye will do. He was a murderer from the 
beginning, and abode not in the truth, because there is no 
truth in him. When he speaketh a lie, he speaketh of his 
own : for he is a liar, and the father of it. Acts v. 3 — But 
Peter said, Ananias, why hath Satan filled thy heart to lie 
to the Holy Ghost ? 

9. Lying and deceit bring down upon us the heavy wrath of 
God, Psalm v. 6 — Thou shalt destroy them that speak 
leasing. Prov. xii. 22 — Lying lips are abomination to the 
Lord. Rev. xxi. 8 — All liars shall have their part in the 
lake which burneth with fire and brimstone. 

10. God requires us in judgment and all other dealings to love 
the truth. Zech. viii. 19 — Therefore love the truth and peace. 
Eph. iv. 15 — But speaking the truth in love, may grow up 
into him in all things, which is the head, even Christ. 
Prov. xii. 17, 19; 1 Cor. xiii. 6. 

11. God requires us in judgment and all other dealings to 
speak the truth uprightly. Eph. iv. 25 — Wherefore, putting 
away lying, speak every man truth with his neighbor 



Q. 112.] 



CATECHETICAL EXERCISES. 



215 



Psalm xv. 1, 2 — Lord, who shall abide in thy tabernacle? 
who shall dwell in thy holy hill? He that walketh up- 
rightly, and worketh righteousness, and speaketh the truth 
in his heart. 

12. God requires us in judgment and all other dealings to 
confess the truth. Rom. ix. I — I say the truth in Christ, I 
lie not, my conscience also bearing me witness in the Holy 
Ghost. 2 Cor. i. 17, 18 — When I was therefore thus minded, 
did I use lightness ? or the things that I purpose, do I pur- 
pose according to the flesh, that with me there should be 
yea, yea, and nay, nay ? But as God is true, our word 
toward you was not yea and nay. 

18. God, requires us to defend, as much as we are able, the 
honor and good character of our 'neighbor. 1 Sam. xix. 4 — 
And Jonathan spake good of David unto Saul his father, 
and said unto him, Let not the king sin against his servant,, 
against David, because he hath not sinned against thee, 
and because his works have been to thee-ward very good. 
1 Pet. iv. 8 — And above all things have fervent charity 
among yourselves ; for charity shall cover the multitude 
of sins. 

14. God requires us to promote, as much as we are able, the 
honor and good character of our neighbor. 1 Sam. xvi. 18— 
And then answered one of the servants, and said, Behold, 1 
have seen a son of Jesse the Beth-lehemite, that is cunning 
in playing, and a mighty valiant man, and a man of war, 
and prudent in matters, and a comely person, and the Lord 
is with him. 

EXEECISES. 

What is the one hundred and twelfth question ? Bepeat 
the ninth commandment. What is the answer returned to the 
question ? How many negative duties are specified in the 
answer ? [Seven."] What is the first ? What do you mean 
by to bear false witness? (a.) How do you prove that God 
requires us not to bear false witness against any man ? (1.) 
What is the second negative duty specified in the answer ? 
What do you mean by falsify? (b.) How do you prove that 
God requires us not to falsify any man's words ? (2.) What 
is the third negative duty specified in the answer ? What do 
you mean by backbiter ? (c. ) How do you prove that God re- 
quires us to be no backbiters? (3.) What is the fourth 
negative duty specified in the answer ? What do you mtm 



216 



CATECHETICAL EXERCISES, 



[Q. 113. 



by slanderer? (d.) How do you prove that God requires us 
to be 110 slanderers? (4.) What is the fifth negative duty 
specified in the answer ? How do y ou prove that God re- 
quires us not to judge or join in condemning any man 
rashly or unheard ? (5.) What is the sixth negative duty 
specified in the answer ? How 'do you prove that God 
requires us to avoid all sorts of lies? (6.) What is the 
seventh negative duty specified in the answer ? How do 
you prove that God requires us to avoid all sorts of deceit ? 
(7.) With how many considerations are these negative 
duties enforced? [Two.] What is the first? How do you 
prove that lying and deceit are the proper works of the 
devil? (8.) What is the second consideration with which 
these negative duties are enforced ? How do you prove 
that lying and deceit bring down upon us the heavy wrath 
of God? (9.) How many positive duties are specified in 
the remaining part of the answer? [Five.] What is the 
first ? How do you prove that God requires us in judgment 
and all other dealings to love the truth? (10.) What is the 
second positive duty specified in the answer ? How do you 
prove that God requires us in judgment and all other 
dealings to speak the truth uprightly ? (11.) What is the 
third positive duty specified in the answer ? How do you 
prove that God requires us in judgment and all other deal= 
ings to confess the truth ? (12.) What is the fourth positive 
duty specified in the answer ? What do you mean by honor? 
(e.) What by good character? (/.) How do you prove that 
God requires us, as much as we are able, to defend the 
honor and good character of our neighbor? (13.) What is 
the fifth positive duty specified in the answer ? How do 
you prove that God requires us, as much as we are able, 
to promote the honor and good character of our neighbor I 
(14.) . 

XLIV. Lord's Day. 
Q. 113. What doth the tenth command require of 
us f 

A* That even the smallest inclination or thought, 
contrary to any of God's commands, never rise in our 
hearts ; but that at all times we hate all sin with our 
whole hearts, and delight in all righteousness. 



Q. 113.] CATECHETICAL EXERCISES. 



217 



EXPLANATIONS, 

a. Inclination, bias ; propensity. 

b. Hearts, the seat of our thoughts and affections 

c» Righteousness, conformity of heart and life to the divine 
law. 

DOCTRINES SEPARATED AND PROVED. 

L God requires us never to permit even the smallest inclina- 
tion, contrary to any of his commands, to rise in our hearts, 
Rom. vii. 7 — For I had not known lust, except the law had 
said, Thou shalt not covet. James i. 14, 15 — But every man 
is tempted when he is drawn away of his own lust and en- 
ticed. Then when lust hath conceived, it bringeth forth sin, 
and sin, when it is finished, bringeth forth death. 

2. God requires us never to permit even the smallest thought 
contrary to any of his commands, to rise in our hearts. Matt, 
sv. 19, 20 — For out of the heart proceed evil thoughts, 
murders, adulteries, fornications, thefts, false witness, blas- 
phemies : these are the things which defile a man. 

8. God requires us to hate sin at all times with our whole 
hearts. Gal. v. 24 — And they that are Christ's have crucified 
the flesh, with the aifections and lusts. Psalm cxix. 104 — - 
Therefore I hate every false way. Prov. viii. 18 — The fear 
of the Lord is to hate evil ; pride and arrogancy, and the 
evil way, and the froward mouth do I hate. 

4. God requires us to delight at all times in all righteousness, 
Rom. vii. 22— For I delight in the law of God after the in= 
ward man. Matt. v. 48 — Be ye therefore perfect, even as 
your father which is in heaven is perfect. 

EXERCISES. 

What is the one hundred and thirteenth question ? Re- 
peat the tenth commandment. What answer is returned 
to this question ? How many duties are required of us as 
specified in this answer? [Four.'] What do you mean by 
inclination ? (a. ) What by our hearts ? (b. ) How do you prove 
that God forbids us to permit even the smallest inclination 
contrary to any of his commands, to rise in our hearts ? (1.) 
What is the second duty required of us as specified in the an- 
swer ? How do you prove that God requires us never to per- 
mit the smallest thought contrary to any of his commands 
to rise in our hearts ? (2.) What is the third duty required 
of us as specified in the answer ? How do you prove that 

19 



218 - CATECHETICAL EXERCISES. [Q, 111 

God requires us to hate all sin at all times with our whole 
hearts? (3.) What is the fourth duty required of us as 
specified in the answer ? What do you mean by righteous- 
nessf (c.) How do you prove that God requires us to 
delight at all times in ail righteousness ? (4.) 



Q. 114. But can tlwse who are converted to God, 
perfectly keep these commands ? 

A. No ; but even the holiest men, while in this life, 
have only small beginnings of this obedience, yet so that 
with a sincere resolution, they begin to live, not only 
according to some, but all the commands of God. 

EXPLANATIONS. 

a. Converted, changed from a state of sin to a state of 
holiness and acceptance with God. 

b. These commands, the precepts contained in the moral 
law, which has been considered. 

c. Resolution, fixed purpose or determination of mind. 

DOCTRINES SEPARATED AND PROVED. 

1. Those who are converted to God cannot perfectly keep the 
commandments. Eccl. vii. 20 — For there is not a just man 
upon earth, that doeth good, and sinneth not. James iii. 
2 — For in many things we offend all. 1 John i. 8 — If we 
say that we have no sin, we deceive ourselves, and the truth 
is not in us. 

2. Even the holiest men, while in this life, have only smatl 
beginnings of obedience to God's commands. Job ix. 2, 3 — I 
know it is so of a truth ; but how should man be just with 
God ? If he will contend with him, he cannot answer him 
one of a thousand. Psalm xix. 12 — Who can understand 
his errors ? cleanse thou me from secret faults. Phil. iii. 13 
— Brethren, I count not myself to have apprehended. 

3. Converted and holy men, in this life, begin to live, with a 
sincere resolution, not only according to some, but all the com- 
mands of God. Psalm cxix. 60, 106, 127, 128 — I made haste, 

and delayed not, to keep thy commandments. 1 have 

sworn, and I will perform it, that I will keep thy righteous 

judgments. -Therefore I love thy commandments above 

gold ; yca 3 above fine gold, Therefore .1 esteem all thy 



Q. 115.] CATECHETICAL EXERCISES. 



219 



precepts concerning all things to be right, and I hate every 
false way. Rom. vii. 22 — For I delight in the law of God 
after the inward man. Phil. iii. 18, 14 — But this one thing 
I do, forgetting those things which are behind, and reaching 
forth unto those which are before, I press toward the mark 
for the prize of the high calling of God in Christ Jesus. 

EXERCISES. 

What is the one hundred and fourteenth question ? What 
do you mean by converted? (a.) What by these commands? 
(b.) What answer is returned to the question? How do 
you prove that those who are converted to God, cannot 
perfectly keep the commandments? (1.) What further is 
affirmed respecting the ability of converted men to keep 
the commandments ? How do you prove that even the 
holiest men, while in this life, have only small beginnings 
of obedience to God's commands? (2.) What is further 
said with respect to the nature of the obedience of converted 
persons to God's commandments ? What do you mean by 
resolution? (c.) How do you prove that converted and holy 
men in this life, begin to live with a sincere resolution, not 
only according to some, but all the commands of God? (3.) 



Q. 115. Why will God, then, have the ten commands 
so strictly preached, since no man in this life can 
keep them f 

A. First, that all our lifetime, we may learn more and 
more to know our sinful nature, and thus become the 
more earnest in seeking the remission of sin, and right- 
eousness in Christ: likewise, that we constantly endeavor, 
and pray to God for the grace of the Holy Spirit, that 
we may become more and more conformable to the image 
of God, until we arrive at the perfection proposed to us, 
in a life to come* 

EXPLANATIONS. 

a. All our lifetime, throughout the Whole period of our 
present existence. 

b. Sinful nature, the depravity with which we were born, 
and in consequence of which we are continually prone to 
evil. 



220 



CATECHETICAL EXERCISES, 



[Q. 115. 



e. Perfection, complete possession of all moral excellence, 
d. A life to come, the eternal world, or future state of ex- 
istence. 

DOCTRINES SEPARATED i\ND PROVED. 

1. God will have the law so strictly p reached, even though 
none are able to keep it, that all our lifetime we may learn more- 
and, more to know our sinful nature. Kom. iii. 20 — For by 
the law is the knowledge of sin. Rom. iv. 15 — For where 
no law is, there is no transgression. Rom. v. 13, 20 — For 
until the law, sin was in the world ; but sin is not imputed 

where there is no law. -Moreover, the law entered, that 

the offence might abound. 

2. God will have the law so strictly preached, even though 
none are able to keep it, that by learning thereby more and more 
to know our sinful nature, we may become the more earnest in. 
seeking the remission of sin, and righteousness in Christ. Rom. 
x. o, 4 — For they, being ignorant of God's righteousness, 
and going about to establish their own righteousness, have 
not submitted themselves to the righteousness of God. 
For Christ is the end of the law for righteousness to every 
one that believeth. Psalm xxxii. 5, 6 — I acknowledged my 
sin unto thee, and mine iniquity have I not hid. I said, 1 
will confess my transgressions unto the Lord ; and thou 
forgavest the iniquity of my sin. For this shall every one 
that is godly pray unto thee in a time when thou mayest 
be found. 1 John i. 9 — \f we confess our sins, he is faithful 
and just to forgive us our sins and to cleanse us from all 
unrighteousness. Rom. vii. 24, 25. 

3. God will have the law so strictly preached, even though, 
none are able to keep it, that we may constantly endeavor to be- 
come more and more conformable to the image of God. Deut. 
xxxi. 11-13 — When all Israel is come to appear before the 
Lord thy God in the place which he shall choose, thou shalt 
read this law before all Israel in their hearing. Gather the 
people together, men and women, and children, and thy 
stranger that is within thy gates, that they may hear, and 
that they may learn, and fear the Lord your God, and ob- 
serve to do all the words of this law: and that their children 
which have not known any thing may hear, and learn to 
fear the Lord your God, as long as ye live in the land whither 
ye go over Jordan to possess it. 

4. God will have the law so strictly preached, even though 



Q. 115.] 



CAT ECHET I OA L EXERCISES, 



221 



none are able to keep it, that we may constantly pray to God 
for the grace of his Holy Spirit, that we may become more and 
more conformable to the image of God. Psalm cxix. 4, 5, 33- 
36 — Thou bast commanded us to keep thy precepts dili- 
gently. Oh that my ways were directed to keep thy statutes ! 

Teach me, 0 Lord, the way of thy statutes; and I shall 

keep it unto the end. Give me understanding, and I shall 
keep thy law ; yea, I shall observe it with my whole heart. 
Make me to go in the path of thy commandments ; for 
therein do I delight. Incline my heart unto thy testimonies, 
and not to covetousness. 

5. We are thus constantly to endeavor, and pray to God for 
the grace of the Holy Spirit, that we may become more and more 
conformable to the image of God, until we arrive at the perfec- 
tion proposed to us, in « life to come. Phil. iii. 12—14 — Not. as 
though I had already attained, either were already perfect \ 
but I follow after, if that I may apprehend that for which 
also I am apprehended of Christ Jesus. Brethren, I count 
not myself to have apprehended ; but this one thing I do, 
forgetting those things which are behind, and reaching; 
forth unto those things which are before, I press toward 
the mark for the prize of the high calling of God in Christ 
Jesus. 1 Cor. xiii. 9, 10 — For we know in part, and we 
prophesy in part. But when that which is perfect is come, 
then that which is in part shall be done away. 1 John iii. 
2 ; 1 Cor. ix. 24, 25. 

EXERCISES. 

What is the one hundred and fifteenth question? What 
answer is returned to the question ? How many general 
reasons for the inquiry in the question are contained in the 
answer? [Two.] What is the first? How many particulars 
are contained in this reason? [Two.] What is the first? 
What do you mean by the expression all our lifetime? [a.) 
What by our sinful ?iature? (b.) How do you prove that 
God will have the law so strictly preached, even though 
none are able to keep it, that all our lifetime we may learn 
more and more to know our sinful nature? (1.) What is 
the second particular contained in the first general reason 
assigned in the answer? How do you prove that God will 
have the law so strictly preached, even though none are able 
to keep it, that by learning thereby more and more to 
know our sinful nature, we may become the more earnest in 

19* 

I 



222 



CATECHETICAL EXERCISES 



seeking the remission of sin, and righteousness in Christ ? 
(2.) What is the second general reason assigned in the 
answer for the inquiry contained in the question ? How do 
you prove that God will have the law so strictly preached, 
even though none are able to keep it, that we may con- 
stantly endeavor to "become more and more conformable to 
the image of God? (3.) How do you prove that God will 
have the law so strictly preached, even though none are 
able to keep it, that we may constantly pray to him for the 
grace of the Holy Spirit, that we may become more and 
more conformable to the image of Christ? (4.) flow long 
does the answer say we are thus constantly to endeavor and 
pray to God for the grace of the Holy Spirit, that we may 
become more and more conformable to the image of God ? 
What do you mean by perfection ? (c.) What by a life jo 
come ? (d.) How do you prove that we are thus constantly 
to endeavor, and pray to God for the grace of the Holy 
Spirit, that we may become more and more conformable to 
the image of God, until we arrive at the perfection proposed 
10 us in the life to come ? (5.) 

XLV. Lord's Day. 

Q. 116. Why is prayer necessary for Christians ? 

A. Because it is that chief part of thankfulness which 
God requires of us ; and also, because God will give his 
grace and Holy Spirit to those only, who with sincere 
desires continually ask them of him, and are thankful for 
them. 

EXPLANATIONS. 

a. Prayer, a solemn address to the Supreme Being. 
h. Thankfulness, expression of gratitude : acknowledgment 
of favors. 

DOCTRINES SEPARATED AND PROVED. 

1. Prayer is that chief part of thankfulness which God requires 
of us. Psalm 1. 14, 15 — Offer unto God thanksgiving ; and 
pay thy vows unto the Most High. And call upon me in 
the day of trouble : I will deliver thee, and thou shalt 
glorify me. 



Q< 117.] CATECHETICAL EXERCISER. 228 



2. God will give hfc grace and Holy Spirit to those only, who, 
with sincere desires, continually ask them of him. Jer. xxix. 
13 — And ye shall seek rne, and find me, when ye shall 
search for me with all your heart. Matt. vii. 7 and 8 — Ask, 
and it shall be given you ; seek, and ye shall find : knock, 
and it shall be opened unto you : for every one that asketh, 
receiveth ; and he that seeketh, findeth ; and to him that 
knocketh, it shall be opened. Luke xi. 13 — If ye, then, 
being evil, know how to give good gifts unto your children : 
how much more shall your heavenly Father give the Holy 
Spirit to them that ask him ? Pent. iv. 29 ; Luke xi. 9, 
10; Matt. vii. 11. 

3. God will give hw grace and Holy Spirit to those only ivho 
are continually thankful for them. Psalm 1. 23 — Whoso 
olfereth praise, glorifieth me ; and to him that ordereth his 
conversation aright will I show the salvation of God. Psalm 
I 15. 

EXERCISES. 

What is the one hundred and sixteenth question ? What 
do you mean by prayer ? (a.) What answer is returned to 
the question? What do you mean by thankfulness? (6.) 
How do you prove that prayer is that chief part of thank- 
fulness which God requires of us ? (1.) What further 
reason is assigned for the necessity of prayer ? How do 
you prove that God will give his grace and Holy Spirit to 
those only, who, with sincere desires, continually ask them 
of him? (2.) How do you prove that God will give his 
grace and Holy Spirit to those only who are continually 
thankful for them ? (3.) 



Q, 117. What are the requisites of that prayer 
which is acceptable to God, a/ad which he will hear ? 

A ? First, that we from the heart pray to the one true 
God only, who hath manifested himself in his word, for 
all things he hath commanded us to ask of him : Secondly, 
that we rightly and thoroughly know our sin and misery, 
that so we may deeply humble ourselves in the presence 
of his divine majesty : Thirdly, that we be fully per- 
suaded, that he, notwithstanding we are unworthy of it, 
will, for the sake of Christ our Lord, certainly hear our 
prayer, as he has promised us in his word, 



224 



CATECHETICAL EXKRCXh'KS. [Q. 117. 



EXPLANATIONS, 

a. Requisites, indispensable constituent parts. 
6. The one true God, the Supreme Being, who is such in 
reality, in opposition to all false gods. 

DOCTRINES SEPARATED AND PROVED. 

1. In order to offer acceptable prayer, we must pray to the 
one true God only, who hath manifested himself in his word. 
Psalm lxxxi. 8, 9 — Hear, 0 my people, and I will testily 
unto thee ; 0 Israel, if thou wilt hearken unto me ; there 
shall no strange god he in thee ; neither shalt thou worship 
any strange god. Matt. iv. 10 — Thou shalt worship the 
Lord thy God, and him onlv shalt thou serve. Isaiah xlv. 

22, 23. 

2. In order to offer acceptable prayer, we must pray to the 
one true Gocl only, from the heart. Lam. iii. 41 — Let us lift 
up our heart, with our hands, unto God in the heavens. 
Psalm exlw 18 — The Lord is nigh unto all them that call 
upon him, to all that call upon him in truth. John \s . 

23, 24. 

3. In order to offer acceptable prayer, we must pray to God 
for all things he hath commanded us to ask of him. 1 John w 
14— And this is the confidence that we have in him, that, 
if we ask any thing according to his will, he heareth us. 
James iv. 3 — Ye ask and receive not, because ye ask amiss, 
that ye may consume it upon your lusts. 

4. In order to offer acceptable prayer to God, we must rightly 
and thoroughly know our need and misery. Luke xviii. 13 — 
And the publican, standing afar off, would not lift up so 
much as his eyes unto heaven, but smote upon his breast, 
saying, God be merciful to me a sinner. Eom. vii. 24 — 0 
wretched man that I am ! who shall deliver me from the 
body of this death ? 2 Chron. xx. 12 ; Rom. viii. 26. 

5. In order to offer acceptable prayer to God, we must deeply 
humble ourselves in the presence of his divine majesty, under a 
sense of our need and misery. Ezra ix. 6 — And said, 0 my 
God, I am ashamed and blush to lift up my face to thee, my 
God ; for our iniquities are increased over our head, and 
our trespass is grown up unto the heavens. 2 Chron. vii. 
14 — If my people, which are called by my name, shall 
humble themselves, and pray, and seek my face, and turn 
from their wicked ways ; then will I hear from heaven, and 



Q. 117.] CATECHETICAL EXERCISES. 225 

will forgive their sin, and will heal their land. Psalm 
xxxiv. 18; Isa. lxvi. 2. 

6. In order to offer acceptable prayer to God, we must be 
fully persuaded, that he, notwithstanding vje are unworthy of 
it, will, for Christ's sake, certainly hear our prayer. Dan. ix* 
18 — 0 my God, incline thine ear, and hear ; open thine eyes, 
and behold our desolations, and the city which is called by 
thy name : for we do not present our supplication before 
thee for our righteousness, but for thy great mercies. Eph. 
iii. 12 — In whom we have boldness and access with confi- 
dence by the faith of him. James i. 6 — But let him ask in 
faith, nothing wavering. Heb. xi. 6 — But without faith it 
is impossible to please him; for he that cometh to God must 
believe that he is, and that he is a rewarder of them that 
diligently seek him. Heb. iv. 16, and x. 22. 

7. God hath promised in his word to hear the prayer of faith. 
John xiv. 13 — And whatsoever ye shall ask in my name, 
that will I do, that the father may be glorified in the Son. 
John xv. 7 — If ye abide in me, and my words abide in you, 
ye shall ask what ye will, and it shall be done unto you. 
John xvi. 23 — Verily, verily, I say unto you, Whatsoever ye 
shall ask the Father in my name, he will give it you. Matt. 
tjL 8 ; Rom. x. 13. 

EXERCISES. 

What is the one hundred and seventeenth question ? What 
do you mean by requisites f {a. ) What answer is returned 
to the question ? How many requisites of acceptable prayer 
are specified in the answer in general? [Three.] What is 
the first ? To whom are we to pray in order to offer ac- 
ceptable prayer? Whom do you mean by the one true God? 
(b.) How do you prove that, in order to offer acceptable 
prayer, we are to pray to the one true God only, who hath 
manifested himself in his word? (1.) How are we to pray 
to the one true God in order to offer acceptable prayer? 
How do you prove that, in order to offer acceptable prayer, 
we must pray to the one true God only, from the heart? (2.) 
For what are we to pray to the one true God only, in order 
to offer acceptable prayer? How do you prove that, in 
order to offer acceptable prayer, we must pray to the one 
true God only, for all things he hath commanded us to ask 
of him ? (3.) What is the second general requisite of ac- 
ceptable prayer specified in the answer? How do you. 



226 



CATECHETICAL EXERCISES. [Q. 118. 



prove that, in order to offer acceptable prayer to God, we 
must rightly and thoroughly know our need and misery? (L) 
For what purpose is it said that we must rightly and 
thoroughly know our need and misery, in order that we 
may offer acceptable prayer to God ? How do you prove 
that, in order to offer acceptable prayer to God, we must 
deeply humble ourselves in the presence of his divine 
majesty, under a sense of our need and misery? (5.) What 
is the third general requisite of acceptable prayer? How 
do you prove that, in order to offer acceptable prayer to 
God, we must be fully persuaded, that he, notwithstanding 
we are unworthy of it, will, for Christ's sake, certainly hear 
our prayer? (6.) Upon what is this full persuasion, that 
God will certainly hear our prayer, based ? How do you 
prove that God has promised in his word, to hear the 
prayer of faith? (7.) 



Q. 118. What hath God commanded its to ask of 
Mm f 

A. All things necessary for soul and body ; which 
Christ has comprised in that prayer he himself has 
taught us. 

EXPLANATIONS. 

<z. Comprised, briefly comprehended. 

b. That prayer, the specimen of the manner of addressing 
God, given us by Christ, commonly known as the Lord's 
prayer. 

DOCTRINES SEPARATED AND PROVED. 

1. God hath commanded us to ask of Mm all things necessary 
for the soul. Matt. vi. 33 — But seek ye first the kingdom 
of God and his righteousness. Matt. xxvi. 41 — Watch and 
pray, that ye enter not into temptation. 1 Thess. v. 23. 

2. God hath commanded us to ask of him all things necessary 
for the body. Psalm civ. 27 — These wait all upon thee; 
that thou mayest give them their meat in due season. Prov. 
xxx. 8, 9 — Remove far from me vanity and lies : give me 
neither poverty nor riches ; feed me with food convenient 
for me: lest I be full, and deny thee, and say, Who is the 
Lord ? or lest I be poor, and steal, and take the name of 
my God in vain. 

3. AU things ntc&sary for soul and body, which God has 



Q. 120.] 



CATECHETICAL EXERCISES. 



227 



commanded us to ask of him, Christ has comprised in the prayer 
he himself has taught us. Matt.* vi. 8, 9, &c. — Your Father 
knoweth what things ye have need of before ye ask him. 
After this manner, therefore, pray ye : Our Father, &c. 



What is the one hundred and eighteenth question ? What 
is the answer returned to the question ? How do you prove 
that God hath commanded us to ask of him all things 
necessary for the soul ? (1.) How do you prove that God 
hath commanded us to ask of him all things necessary for 
the body? (2.) What is further affirmed in the answer? 
What do you mean by the word comprised? (a.) What by 
that prayer? (b.) How do you prove that all things neces- 
sary for soul and body, which God hath commanded us to 
ask of him, Christ has comprised in the prayer he himself 
has taught us ? (3.) 



Q. 119. What are the words of that prayer? 

A. Our Father which art in heaven, hallowed be thy 
name. Thy kingdom come. Thy will be done on earth, 
as it is in heaven. Give us this day our daily bread,, 
and forgive us our debts, as we forgive our debtors ; 
and lead us not into temptation, but deliver us from 
evil. For thine is the kingdom, the power and the glory, 
for ever. Amen. 



What is the one hundred and nineteenth question ? 
What is the answer returned to the question ? Of how 
many parts does this prayer consist? [Three.'] What are 



preface ? How many petitions are there? [Six.] What is 
the first? What the second ? What the third ? What the 
fourth? What the fifth? What the sixth? What is the 
conclusion of the Lord's prayer ? 



XLYL Lord's Bay. 
Q. 120. Why hath Christ commanded us to address 
God thus, " Our Father ?" 



EXERCISES. 



EXERCISES. 




228 



CATECHETICAL EXERCISES. 



[Q. 120. 



A. That immediately, in the very beginning of our 
prayer, he might excite in us a child-like reverence for, 
and confidence in God, which are the foundation of our 
prayer ; namely, that God has become our father in 
Christ, and will much less deny us what we ask of him 
in true faith, than our parents will refuse us earthly 
things. 

EXPLANATIONS. 

a. Child-like, resembling that which a child exercises 
toward a parent. 

b. Reverence, fear mingled with respect nnd esteem. 

c. Is become our father, sustains to us the relation of a 
parent in a special sense. 

DOCTRINES SEPARATED AND PROVED. 

1. Christ has commanded us to address God as our Father, 
that he might immediately, in the very beginning of our prayer, 
excite in us a child-like reverence for him. Heb. xii. 9 and 28— 
Furthermore, we have had fathers of our flesh which corrected 
us, and we gave them reverence ; shall we not much rather 
be in subjection unto the Father of spirits and live?— — - 
^Wherefore we receiving a kingdom which cannot be moved, 
let us have grace, whereby we may serve God acceptably, 
with reverence and godly fear. 

2. Christ has commanded us to address God as our Father, 
that he might immediately, in the very beginning of our prayer, 
excite in us a, child-like confidence in him. Isaiah lxiii. 16— 
Doubtless thou art our Father, though Abraham be igno- 
rant of us, and Israel acknowledge us not: thou, 0 Lord, art 
our Father, our Redeemer; thy name is from everlasting. 
Eph. iii. 12 — In whom we have boldness and access with 
confidence by the faith of him. 

3. A child-like reverence for and confidence in God are the 
foundation of our prayer. James i. 6-8 — But let him ask in 
faith, nothing wavering. For he that wavereth is like a 
wave of the sea driven with the wind and tossed. For let 
not that man think that he shall receive any thing of the 
Lord. A double-minded man is unstable in all his ways. 

4. God has become our Father in Christ. John i. 12 — But 
as many as received him, to them gave he power to become 
the sons of God, even to them that believe on his name. 
Eph. i. 5 — Having predestinated us unto the adoption of 



Q. 121.] CATECHETICAL EXERCISES. 



children by Jesus Christ to himself, according to the good 
pleasure of his will. 

5. God, as our Father, vnll much less deny us what we ask 
of him in true faith, than our parents vnll refuse us earthly 
things. Matt. vii. 11 — If ye then, being evil, know how to 
give good gifts unto your children, how much more shall 
your Father which is in heaven give good things to them 
that ask him ? Luke xi. 13 — Isaiah xlix. 15 — Can a woman 
forget her sucking child, that she should not have compas- 
sion on the son of her womb ? yea, they may forget, yet 
will I not forget thee. Psalm ciii. 13 — Like as a father 
pitieth his children, so the Lord pitieth them that fear him. 

EXERCISES. 

What is the one hundred and twentieth question? What 
answer is returned to the question? What do you mean 
by child-like ? (a.) What by reverence? (b.) How do you 
prove that Christ has commanded us to address God as our 
Father, that he might immediately, in the very beginning 
of our prayer, excite in us a child-like reverence for him ? 
(1.) How do you prove that Christ has commanded us to 
address God as our Father, that he might immediately, in 
the very beginning of our prayer, excite in us a child-like 
confidence in him ? (2.) How do you prove that a child-like 
reverence for and confidence in God are the foundation of 
our prayer ? (3.) How is the relation that God sustains in 
Christ to us expressed ? What do you mean by the expres- 
sion is become our father? (c.) How do you prove that God 
is become our father in Christ? (4.) How is the feeling 
which God cherishes toward us, in consequence of the 
relation he sustains to us in Christ, expressed? How do 
you prove that God, as our Father, will much less deny us 
what we ask of him in true faith, than our parents will 
refuse us earthly things? (5.) 



Q. 121. Why is here added, u WHICH ART IN 
HEAVEN ?" 

A. Lest we should form any earthly conceptions of 
God's heavenly majesty, and that we may expect from hm 
almighty power all things necessary for soul and bod v. 

20 



230 



CATECHETICAL EXERCISES. 



[Q.121. 



EXPLANATIONS. 

a. Heaven, the place in which God affords more sensible 
manifestations of his presence and glory. 

b. Earthly conceptions, ideas or opinions suitable only to 
the things of this world. 

c. Heavenly Majesty, greatness, or dignity, sucli as cor- 
responds to the nature of the Supreme Being. 

DOCTRINES SEPARATED AND PROVED. 

1. The words, "which art in heaven" are added in the begin- 
ning of the Lord?* prayer, lest we should form any earthly 
conceptions of God's heavenly majesty. I Kings viii. 27 — But 
will God indeed dwell on earth ? Behold, the heaven, and 
heaven of heavens cannot contain thee ; how much less this 
house that I have builded? .Acts xvii. 24 — God that made 
the world and all tilings therein, seeing that he is Lord 
of heaven and earth, dwelleth not in temples made with 
hands. Jer. xxiii. 24. 

2. The words, "which art in heaven." are added in the begin- 
ning of the Lord's prayer, that ice may expect from God's 
almighty power all things necessary for soul and body. Acts 
xvii. 25 — Neither is worshipped with men's hands, as though 
he needed any thing: seeing he giveth to all life, and breath, 
and all things. Horn. x. 12— The same Lord over all is 
rich unto all that call upon him. Psalm cxv. 8 — But our 
God is in the heavens ; he hath done whatsoever he hath 
pleased. Eph. iii. 20 — Now unto him that is able to do ex- 
ceeding abundantly above all that we ask or think, according 
to the power that worketh in us. 2 Chron. xx. 6. 

EXERCISES. 

What is the one hundred and twenty-first question? 
What do you mean by heaven? (a.) What answer is returned 
to the question? How many reasons are assigned for that 
inquired about in the question? [Tv:o.~\ What is the first? 
What do you mean by earthly conceptions? (b.) What by 
heavenly majesty ? (c.) How do you prove that the words, 
"which art in heaven," are added in the beginning of the 
Lord's prayer, lest we should form any earthly conceptions 
of God's heavenly majesty? (1.) What is the second renson 
assigned for the subject of inquiry in the question? How do 
you prove that the words, "which art iu heaven," are 



Q, 122.] CATECHETICAL EXERCISES- 281 

added in the beginning of the Lord's prayer, that we may 
expect from God's almighty power all things necessary for 
soul and body? (2.) 



XLVI! Lord's Bay, 
Q. 122. Which is the first petition f 

A. " Hallowed be thy name ;" that is, grant us first 
rightly to know thee, and to sanctify, glorify and praise 
thee in all thy works, in which thy power, wisdom, 
goodness, justice, mercy and truth are clearly displayed; 
and further also, that we may so order and direct our 
whole lives, our thoughts, words and actions, as that thy 
name may never be blasphemed, but rather praised and 
honored on our account. 

EXPLANATIONS. 

a. Hailoiced, sanctified, or treated as sacred. 

b. Name, the peculiar titles, works or attributes by whioh 
God is known and distinguished from every other being. 

c. Wisdom, ability to choose the best ends and the best 
means for their accomplishment. 

d. Mercy, his disposition to overlook injuries, or treat 
offenders better than they deserve. 

e. Blasphemed, reproachfully spoken of, or irreverently 
used. 

/. Honored, revered ; treated with due respect. 

DOCTRINES SEPARATED AND PROVED. 

1. We are to pray to God to grant us rightly to mow him. 
Eph. i. 16, 17 — Cease not to give thanks for you, making 
mention of you in ray prayers ; that the God of our Lord 
Jesus Christ, the Father of glory, may give unto you the 
Spirit of wisdom and revelation in the knowledge of him. 
John xvii. 3 ; James i. 5 ; Jer. ix. 23, 24. 

2. " We are to pray to God to enable us to sanctify, glorify and 
praise him in all his works. Psalm li. 15 — 0 Lord, open 
thou my lips, and my mouth shall show forth thy praise. 
Psalm Ixxi. 8 — Let my mouth be filled with thy praise and 
with thy honor all the day. 

3. We are to sanctify, glorify, and praise God's power as 
vlearly displayed in his works. Deut. iii. 24— -For what God 



232 



CATECHETICAL EXERCISES. 



[Q..122. 



is there in heaven or in earth, that can do according to thy 
works, and according to thy might? Rom. i. 19, 20 — 
Because that which may be known of God is manifest in 
them ; for God hath showed it unto them. For the invisible 
things of him from the creation of the world are clearly 
seen, being understood by the things that are made, even 
his eternal power and Godhead ; so that they are without 
excuse. 

4. We are to sanctify, glorify and praise God's wisdom as 
clearly displayed in his works. Psalm civ. 24 — 0 Lord, how 
manifold are thy works ! in wisdom hast thou made them 
all. Prov. iii. 19 — The Lord by wisdom hath founded the 
earth. 

5. We are to sanctify, glorify and praise God's goodness as 
clearly displayed in his works. Psalm xxxiii. 5 — The earth 
is full of the goodness of the Lord. Psalm cvii. 8, 15, 21, 
31 — Oh that men would praise the Lord for his goodness, 
and for his wonderful works to the children of men ! 

6. We are to sanctify, glorify and praise God's Justice as 
clearly displayed in his works. Rev. xv. 3 — Just and true 
are thy ways, thou King of saints. Neh. ix. 33 — Howbeit, 
thou art just in all that is brought upon us ; for thou hast 
done right, but we have done wickedly. 

7. We are to sanctify, glorify and praise God's mercy as 
clearly displayed in his works. Psalm xxxvi. 5 — Thy mercy, 
0 Lord, is in the heavens ; and thy faithfulness reacheth 
unto the clouds. Psalm cviii. 4 — For thy mercy is great 
above the heavens ; and thy truth reacheth unto the clouds. 

8. We are to sanctify, glorify and praise God's truth as 
clearly displayed in his works. Psalm Ivii. 10 — For thy mercy 
is great unto the heavens, and thy truth unto the clouds, 
Psalm c. 5 — For the Lord is good ; his mercy is everlasting ; 
and his truth endureth to all generations. Psalm cxv. 1. 

9. We are to pray to God to enable us so to order and direct 
our whole lives, our thoughts, words and actions, as that his 
name may never be blasphemed on our account. 1 Tim. vi. 1 — 
Let as many servants as are under the yoke count their own 
masters worthy of all honor, that the name of God and his 
doctrine be not blasphemed. Psalm xxxi. 3 — For thy name's 
sake, lead me and guide me. 

10. We are to pray to God to enable us so to order and direct 
our whole Uvea, our thoughts, words and actions, as that his 
name may he honored and praised on our account. Matt. v. 



Q.122.] CATECHETICAL EXERCISES. 2&8 

16 — Let your light so shine before men, that they may see 
your good works, and glorify your Father which is in heaven- 
1 Pet. ii. 12 — Having your conversation honest among the 
Gentiles : that whereas they speak against you as evil doers, 
they may by your good works, which they shall behold, 
glorify God in the day of visitation. 

EXERCISES. 

What is the one hundred and twenty-second question? 
"What answer is returned to the question? What do you 
mean by hallowed? {a.) What by the name of God? (b.) 
How is this petition explained? How do you prove that 
we are to pray to God to grant us rightly to know him? (1.) 
What are we to pray to God for besides that we may rightly 
know him ? How do you prove that we are to pray to God 
to enable us to sanctify, glorify and praise him in all his 
works? (2.) What is added with respect to God's works? 
How do you prove that we are to sanctify, glorify and 
praise God's power as clearly displayed in his works? (8.) 
What do you mean by God's wisdom? (c.) How do you 
prove that we are to sanctify, glorify and praise God's 
wisdom as clearly displayed in his works? (4.) How do 
you prove that we are to sanctify, glorify and praise God's 
goodness as clearly displayed in his works? (5.) How do 
you prove that we are to sanctify, glorify and praise God's 
justice as clearly displayed in his works? (6.) What do 
you mean by God's mercy ? (d.) How do you prove that we 
are to sanctify, glorify and praise God's mercy as clearly 
displayed in his works ? (7.) How do you prove that we 
are to sanctify, glorify and praise God's truth as clearly 
displayed in his works? (8.) What is added in the answer 
in explanation of the first petition? What do }'ou mean 
by blasphemed? (e.) How do you prove that we are to 
pray to God to enable us so to order and direct our whole 
lives, our thoughts, words and actions, as that his name 
may never be blasphemed on our account? (9.) What 
do you mean by honored? (/.) How do you prove that 
we are to pray to God to enable us so to order and di- 
rect our whole lives, our thoughts, words and actions, 
as that his name may be honored and praised on our ac- 
count? (10.) 

20* 



234 



CATECHETICAL EXERCISES. 



[Q. 123. 



XLVIII. Lord's Day. 

Q. 123. Which is the second petition ? 

A. " Thy Kingdom come that is, rule us so by thy 
word and Spirit, that we may submit ourselves more 
arid more to thee; preserve and increase thy Church, 
destroy the works of the devil, and all violence which 
would exalt itself against thee ; and also, all wicked 
counsels devised against thy holy word, until the full 
perfection of thy kingdom takes place, wherein thou 
shalt be all in all. 

EXPLANATIONS. 

a. Kingdom, the reign of God in the hearts of the children 
of men. 

h. Wicked counsels, sinful designs ; evil machinations. 
c. All in all, every thing thou desirest and art designed 
to be ; supreme. 

DOCTRINES SEPARATED AND PROVED. 

1. We are to pray to God so to rule us by his word and 
Spirit, that we may submit ourselves more and more to him. 
Psaim cxliii. 10 — Teach me to do thy will ; for thou art my 
God ; thy spirit is good ; lead me into the land of upright- 
ness. Psalm xxv. 4 — Show me thy ways, 0 Lord ; teach 
me thy paths. Psalm cxix. 5. 

2. We are to pray to God to preserve and increase his Church. 
Psaim li. 18 — Do good in thy good pleasure unto Zion : 
build thou the walls of Jerusalem. Psalm exxii. 6, 7 — 
Pray for the peace of Jerusalem : they shall prosper that 
love thee. Peace be within thy walls and prosperity within 
thy palaces. Psalm cxviii. 25, 26. 

3. We are to pray to God to destroy the works of the devil. 
Rom. xvi. 20 — And the God of peace shall bruise Satan 
under your feet shortly. 1 John iii. 8 — For this purpose 
the Son of God was manifested, that he might destroy the 
works of the devil. 

4. We are to pray to God to destroy all violence which would 
exalt itself against him. Psalm v. 10 — Destroy thou them, 
0 God ; let them fall by their own counsels; cast them out 
in the multitude of their transgressions; for they have 
rebelled against thee. Psalm exxix. 5 — Let them all be 
confounded and turn back that hate Zion. 



q. 123.] 



CATECHETICAL EXERCISES. 



2S5 



5. We are to pray to God to destroy all wicked counsels devised 
against his holy word. Psalm Ixxxiii. 3-5, 16 — They have; 
taken crafty counsel against thy people, and consulted 
against thy hidden ones. They have said, Come, let us cut 
them off from being a nation ; that the name of Israel may 
be no more in remembrance. For they have consulted to- 
gether with one consent: they are confederate against thee. 

* Fill their faces with shame : that they may seek thy 

name, 0 Lord. Psalm ix. 20 — Put them in fear, 0 Lord: 
that the nations may know themselves to be but men. 

6. We are to pray to God that the fall perfection of his kingdom 
may take place. Eev. xxii. 17 and 20 — And the Spirit and 
the bride say, Come. And let him that heareth, say, Come. 
And let him that is athirst come. And whosoever will, let 

him take the water of life freely.. He which testiiieth 

these things, saith, Surely I come, quickly ; Amen. Even 
so, come, Lord Jesus. 

7. When the kingdom of God takes place, he shall therein be 
all in all. 1 Cor. xv. 28 — And when all things shall be 
subdued unto him, then shall the Son also himself be 
subject unto him that put all things under him, that God 
may be all in all. 

exercises. 

What is the one hundred and twenty-third question ? 
What does the answer say the second petition is? What do 
you mean by God's kingdom? (a.) How does the answer 
explain this petition ? How do you prove that we are to 
pray to God so to rule us by his word and Spirit, that we 
may submit ourselves more and more unto him ? (1.) What 
further is included in this petition ? How do you prove 
that we are to pray to God to preserve and increase his 
Church? (2.) How do you prove that we are to pray to 
God to destroy the works of the devil? (8.) How do you 
prove that we are to pray to God to destroy all violence 
which would exalt itself against him? (4.) What further 
is included in the second petition ? What do you mean by 
wicked counsels? (b.) How do you prove that we are to pray 
to God to destroy all wicked counsels devised against his 
holy word ? (5.) How do you prove that we are to pray to 
God that the full perfection of his kingdom may take 
place? (6.) What do you mean by the expression all in all? 
(c.) How do you prove that, when the kingdom of God takee 
place, he shall therein be all in all? (7.) 



236 



CATECHETICAL EXERCISES. [Q. 124, 



XLIX. Lord's Day. 

Q. 124. Which is the th ird petition ? 

A. " Thy will be done on earth as it is in heaven 
that is, grant that we and all men may renounce our own 
will, and, without murmuring, obey thy will, which is 
only good ; that so every one may attend to, and perform 
the duties of his station and calling, as willingly and 
faithfully as the angels do in heaven. 

explanations. 

a. Will, purposes ; commands. 

b. Station, the particular sphere of activity assigned us 
in life. 

c. Calling, usual occupation or employment. 

d. Angels, the spiritual, intelligent beings employed by 
God to communicate and execute his will. 

doctrines separated and proved. 

1. We are to pray to God, that he would enable us and all 
men, to renounce our own will. Psalm clxi. 4 — Incline not 
my heart to any evil thing, to practise wicked works with 
men that work iniquity ; and let me not eat of their dainties. 
Matt. xvi. 24 — Then said Jesus unto his disciples, If any 
man will come after me, let him deny himself, and take up 
his cross and follow me. Tit. ii. 12. 

2. We are to pray to God that he would enable us and all 
men, without murmuring, to obey his will. Psalm cxix. 33-36, 
133 — Teach me, 0 Lord, the way of thy statutes; and I 
shall keep it unto the end. Give me understanding, and I 
shall keep thy law; yea, I shall observe it with my whole 
heart. Make me to go in the path of thy commandments ; 
for therein do I delight. Incline my heart unto thy testi- 
monies, and not to covetousness. Order my steps in 

thy word ; and let not any iniquity have dominion over 
me. Acts xxi. 14 — The will of the Lord be done. Luke 
xxii. 42. 

3. The will of God is only good. Gen. 1. 20 — But as for 
you, ye thought evil against me; but God meant it unto 
good, to bring it to pass, as it is this day, to save much 
people alive. Psalm cxliii. 10 — Teach me to do thy will; 
for thou art my God : thy spirit is good : lead me into the 
land of uprightness. 



Q. 125.] CATECHETICAL EXERCISES. 



237 



4. The angels in heaven willingly and faithfully do the will 
of God. Psalm ciii. 20, 21 — Bless the Lord, ye his angels, 
that excel in strength, that do his commandments, heark- 
ening unto the voice of his word. Bless ye the Lord, all 
ye his hosts ; ye ministers of his that do his pleasure. 
Heb. i. 14. 

5. Every one of us should attend to and perform the duties of 
his station and calling, as willingly and faithfully as the angels 
do in heaven. 1 Cor. vii. 24 — -Brethren, let every man, 
wherein he is called, therein abide with God. Eph. iv. 1 — 
I therefore, the prisoner of the Lord, beseech you that ye 
walk worthy of the vocation wherewith ye are called. 

EXERCISES. 

What is the one hundred and twenty-fourth question? 
"What answer is returned to the question? What does the 
answer say the third petition is ? What do you mean by 
will?' (a.) How does the answer explain this petition? 
How do you prove that we are to pray to God, that he 
would enable us and all men, to renounce our own will ? 
(1.) What further is included in this petition? How do 
you prove that we are to pray to God that he would enable 
us and all men, without murmuring, to obey his will? (2.) 
What is said with respect to the will of God ? How do you 
prove that the will of God is only good ? (3.) What is said 
to result from our offering this petition? What is the 
measure laid down for the duty here prescribed ? Whom 
do you mean by the angels? (d.) How do you prove that 
the angels in heaven willingly and faithfully do the will of 
God? (4,) What do you mean by station? (b.) What by 
calling? (c.) How do you prove that every one of us should 
attend to and perform the duties of his station and calling, 
as willingly and faithfully as the angels do in heaven ? (5.) 



L. Lord's Day. 

Q. 125. Which is the fourth petition ? 

A. "Give us this day our daily bread; that is, be 
leased to provide us with all things necessary for the 
ody, that we may thereby acknowledge thee to be the 
only fountain of all good, and that neither our care nor 



238 



CATECHETICAL EXERCISER. 



[Q. 125. 



industry, nor even thy gifts, can profit us without thy 
blessing, and therefore, that we may withdraw our trust 
from all creatures, and place it alone in thee. 

EXPLANATIONS. 

a. Bread, the necessaries of life. 

b. Fountain of all good, source of every thing necessary 
to make us comfortable and happy. 

c. Industry, steady attention to business. 

DOCTRINES SEPARATED AND PROVED. 

1. We are to pray to God, that he way be pleased to provide 
tts with all things necessary for the body. Psalm cxlv. 15, 16 
—The eyes of all wait upon thee : and thou givest them 
their meat in due season. Thou openest thine hand, and 
satisfiest the desire of every living thing. Prov. xxx. 7-9 
—Two things have I required of thee; deny me them not 
before I die : Remove far from me vanity and lies ; give me 
neither poverty nor riches : feed me with food convenient 
for me: lest I be full, and deny thee, and say, "Who is the 
Lord ? or lest I be poor, and steal, and take the name of my 
God in vain. Matt. vi. 25, &c. ; Psalm civ. 27, 28. 

2. God is the only fountain of all good. Acts xvii. 25— 
Neither is worshipped with men's hands, as though he 
needed any thing, seeing he giveth to all, life, and breath, 
and all things. Acts xiv. 15 and 17 — The living God which 
made heaven, and earth, and the sea, and all things that are 

therein: He left not himself without witness, in that 

he did good, and gave us rain from heaven, and fruitful 
seasons, filling our hearts with food and gladness. James 
i. 17. 

3. Neither our care nor industry, nor even God's gifts, can 
profit us without his blessing. Deut. viii. 3 — And he humbled 
thee and suffered thee to hunger, and fed thee with manna, 
(which thou knewest not, neither did thy fathers know,) 
that he might make thee know that man doth not live by 
bread only, but by every word that proceedeth out of the 
mouth of the Lord doth man live. Prov. x. 22 — The blessing 
of the Lord, it maketh rich, and he addeth no sorrow with it. 
Psalm cxxvii. 1, 2 — Except the Lord build the house, they 
labor in vain that build it ; except the Lord keep the city, 
the watchman waketh but in vain. It i9 vain for you to 



q. 126] 



CATECHETICAL EXERCISES. 



239 



rise up early, to sit up late, to eat the bread of sorrows ; 
for so he giveth his beloved sleep. Hag. ii. 16-19. 

4. We should withdraw our trust from all creatures, and 
place it alone in God. Psalm lv. 22 — Cast thy burden upon 
the Lord, and he shall sustain thee. Psalm lxii. 8 and 10 — 
Trust in him at all times, ye people ; pour out your heart 
before him : God is a refuge for us. Trust not in oppres- 
sion, become not vain in robbery ; if riches increase, set not 
your heart upon them. Psalm cxlvi. 3-7 — Put not your 
trust in princes, nor in the son of man in whom there is no 
help. His breath goeth forth, he returneth to his earth : 
in that very day his thoughts perish. Happy is he that 
hath the God of Jacob for his help, whose hope is in the 
Lord his God ; which made heaven and earth, the sea, and 
all that therein is : which keepeth truth for ever : which 
exeeuteth judgment for the oppressed: which giveth food 
to the hungry. 

EXERCISES. 

What is the one hundred and twenty-fifth question? 
What is the answer returned ? What does the answer say 
the fourth petition is? What do you mean by bread? (a.) 
How does the answer explain this petition? How do ycu 
prove that we are to pray to God that he may be pleased 
to provide us with all things necessary for the body? (1.) 
For what purpose are we thus to pray to God ? What do 
you mean by fountain of all good? (b.) How do you prove 
that God is the only fountain of all good? (2.) For what 
further purpose are we to pray to God in the manner described 
in this answer ? What do you mean by industry? (c.) How 
do you prove that neither our care nor industry, nor even 
God's gifts, can profit us without his blessing? (3.) What in- 
ference does the answer make from the last two doctrines just 
.considered? How do you prove that we should withdraw 
our trust from all creatures and place it in God alone? (4.) 



II. lord's Day. 

Q. 126. Which is the fifth petition? 

A. "And forgive us our debts, as we eorgite our 
debtors that is, be pleased for the sake of Christ's 
blood, not to impute to us, poor sinners, our transgres- 



240 



CATECHETICAL EXEBCISES. [Q, 126. 



sions, nor that depravity which always cleaves to us ; 
even as we feel this evidence of thy grace in us; that 
it is our firm resolution from the heart to forgive our 
neighbor. 

EXPLANATIONS. 

a. Debts, sins ; transgressions. 

b. Debtors, those who sin against us. 

c. Impute, place to our account. 

DOCTRINES SEPARATED AND PROVED. 

% We are to pray to God that he may be pleased not to im- 
pute to us, poor sinners, our transgressions, nor that depravity 
which always cleaves to us. Psalm li. 1, 2, 7, 9 — Have mercy 
upon me, 0 God, according to thy loving kindness : accord- 
ing unto the multitude of thy tender mercies blot out my 
transgressions. Wash me thoroughly from mine iniquity, 

and cleanse me from my sin. Purge me with hyssop, 

and I shall be clean : wash me, and I shall be whiter than 

snow.- Hide thy face from my sins, and blot out all mine 

iniquities. Psalm xxv. 7 — Remember not the sins of my 
youth, nor my transgressions ; according to thy mercy re- 
member thou me, for thy goodness' sake, 0 Lord. 

2. We are to ask God thus not to impute to us our transgres- 
sions nor our depravity, for the sake of Christ's blood. Eph. i. 
7 — In whom we have redemption through his blood, the 
forgiveness of sins according to his grace. 1 John ii. 12— 
I write unto you, little children, because your sins are for- 
given you for his name's sake. 

3. We are to forgive our neighbor. Col. iii. 13 — Forbearing 
one another, and forgiving one another, if any man have a 
quarrel against any ; even as Christ forgave you, so also 
do ye. Matt. vi. 14, 15. 

4. We are to forgive our neighbor with firm resolution from ' 
the heart. Matt, xviii. 35 — So likewise shall my heavenly 
Father do also unto you, if ye from your hearts forgive not 
every one his brother their trespasses. 

6. It is by the grace of God in us only that we are able ivith 
firm resolution from the heart to forgive our neighbor. Gal. v. 
22, 23 — But the fruit of the Spirit is love, joy, peace, long 
suffering, gentleness, goodness, faith, meekness, temperance: 
against such there is no law. 



Q. 127.] CATECHETICAL EXERCISES. 241 



EXEKCISES. 

What is the one hundred and twenty-sixth question ? 
What answer is returned to the question ? What does the 
answer say the fifth petition is ? What do you mean by 
our debts? (a.) What by our debtors £ (b.) How does the 
answer explain this petition ? What do you mean by impute ? 
(c ) How do you prove that we are to pray to God that he 
may be pleased not to impute to us, poor sinners, our trans- 
gressions, nor that depravity which always cleaves to us ? (1.) 
Upon what ground are we to ask God not to impute to us our 
transgressions, nor our depravity ? How do you prove that 
we are to ask God not to impute to us our transgressions 
nor our depravity, for the sake of Christ's blood? (2.) 
What measure is laid down in the answer in accordance 
with which we are to ask God not to impute to us our sins 
nor our depravity ? How do you prove that we are to for- 
give our neighbor? (3.) How are we to forgive our neigh- 
bor ? How do you prove that we are to forgive our neighbor 
with firm resolution from the heart ? (4.) By what are we 
enabled to forgive our neighbor with true resolution from 
the heart ? How is this expressed in the answer ? How d& 
you prove that it is by the grace of God in us only that w® 
are able with firm resolution from the heart to forgive #ur 
neighbor? (6.) 



III. Lord's Bay, 

Q. 127. Which is the sixth petition ? 

A. "And lead us not into temptation, but deliver 
ns 'from evil;" that is, since we are so weak in our- 
selves, that we cannot stand a moment ; and besides this, 
since our mortal enemies, the devil, the world, and our 
own flesh; cease not to assault us ; do thou, therefore, 
preserve and strengthen us by the power of thy Holy 
Spirit, that we may not be overcome in this spiritual 
warfare ; but constantly and strenuously may resist our 
foes, until at last we obtain a complete victory. 

explanations. 

a. Temptation, a situation in which we may be inclined or 
tempted to sin. 

h. Evil, sin ; that which is contrary to the law of God. 



242 



CATECHETICAL EXERCISES. 



[Q. 127. 



c. World, the corrupt maxims and ungodly influences 
with which we are surrounded in the present state of hu- 
man society. 

d. Flesh, our corrupt human nature. 

DOCTRINES SEPARATED AND PROVED. 

1. We are so weak in ourselves that we cannot stand a moment. 
Matt. xxvi. 41 — Watch, and pray, that ye enter not into 
temptation ; the spirit indeed is willing, but the flesh is 
weak. John xv. 5 — For without me ye can do nothing. 
Psalm ciii. 14. 

2. The devil, as our mortal enemy, ceases not to assault us. 
1 Pet. v. 8 — Be sober, be vigilant ; because your adversary 
the devil, as a roaring lion, walketh about, seeking whom 
he may devour. Luke xxii. 31, 32 — And the Lord said, 
Simon, Simon, Behold, Satan hath desired to have you that 
he may sift you as wheat: but I have prayed for thee, that 
thy faith fail not. Eph. vi. 12. 

3. The world, as our mortal enemy, ceases not to assault us. 
Prov. i. 10- — My son, if sinners entice thee, consent thou 
not. John xv. 19 — But because ye are not of the world, 
but I have chosen you out of the world, therefore the world 
hateth you. 1 John ii. 15-17. 

4. Our own flesh, as our mortal enemy, ceases not to assault 
us. Gal. v. 17 — For the flesh lusteth against the spirit, and 
the spirit against the flesh : and these are contrary the one 
to the other: so that ye cannot do the things that ye would. 
James i. 14 — But every man is tempted, when he is drawn 
away of his own lust, and enticed. Rom. vii. 23. 

5. We are to pray to God that he would preserve and strengthen 
us in our spiritual warfare. 2 Cor. xii. 7 and 8 — And lest I 
should be exalted above measure through the abundance 
of the revelations, there was given to me a thorn in the 
flesh, the messenger of Satan, to buffet me, lest I should be 
exalted above measure. For this thing I besought the Lord 
thrice, that it might depart from me. 

6. We are to pray to God thai he would preserve and strengthen 
us in our spiritual warfare by the power of his Holy Spirit. 
Eph. iii. 14-16 — For this cause I bow my knees unto the 
Father of our Lord Jesus Christ, of whom the whole family 
in heaven and earth is named, that he would grant you 
according to the riches of his glory, to be strengthened 
with might by his Spirit in the inner man. 



Q. 127.] 



CATECHETICAL EXERCISES. 



248 



7. We are to 'pray to God to preserve and strengthen us in 
our spiritual warfare, by the power of his Holy Spirit, that we 
may not be overcome therein. Eph. vi. 10-13 — Finally, my 
brethren, be strong in the Lord, and in the power of his 
might. Put on the whole armor of God, that ye may be 
able to stand against the wiles of the devil. For we wrestle 
not against flesh and blood, but against principalities, against 
powers, against the rulers of the darkness of this world, 
against spiritual wickedness in high places. Wherefore 
take unto you the whole armor of God, that ye may be 
able to withstand in the evii day, and having done all, to 
stand. 1 Thess. v. 23 and 24. 

8. We are to pray to God to preserve and strengthen us in 
our spiritual warfare, by the power of his Holy Spirit, that we 
may constantly and strenuously resist our foes, until at last we 
obtain a complete victory, [ Thess. iii. 18 — To the end that 
he may establish your hearts unblamable in holiness before 
God, even our Father, at the coming of our Lord Jesus 
Christ with all his saints. 1 Thess. v. 23 — And the very- 
God of peace sanctify you wholly ; and I pray God your 
whole spirit and soul and body be preserved blameless 
ante the coming of our Lord Jesus Christ. Rom. xvi. 20, 

EXERCISES. 

What is the one hundred and twenty-seventh question ? 
What answer is returned to this question ? What does the 
answer say the sixth petition is ? What do you mean by 
temptation? (a.) What by evil? (b.) How does the answer 
explain the sixth petition ? How do you prove that we are 
so weak in ourselves that we cannot stand a moment? (1.) 
How do you prove that the devil, as our mortal enemy, 
ceases not to assault us? (2.) What do you mean by the 
'world? (c.) How do you prove that the world, as our 
mortal enemy, ceases not to assault us? (3.) What do you 
mean by our own flesh? (d.) How do you prove that our 
own flesh, as our mortal enemy, ceases not to assault us ? 
(4.) How do you prove that we are to pray to God that he 
would preserve and strengthen us in our spiritual warfare? 
(5.) By what do we ask God to preserve and strengthen 
us in our spiritual warfare? How do you prove that we are 
to pray to God that he would preserve and strengthen us in 
our spiritual warfare by the power of his Holy Spirit? (6.) 



244 



CATECHETICAL EXKECJ SES. 



[q. 128. 



With what particular object in view are we thus to pray to 
God, that he would preserve and strengthen us in our 
spiritual warfare by the power of his Holy Spirit? How 
do you prove that we are to pray to God to preserve and 
strengthen us in our spiritual warfare by the power of his 
Holy Spirit, that we may not be overcome therein ? (7.) With 
what further object in view are we to pray to God to preserve 
and strengthen us in our spiritual warfare by the power of his 
Holy Spirit? How do you prove that we are to pray to 
God to preserve and strengthen us in our spiritual warfare 
by his Holy Spirit, that we may constantly and strenuously 
resist our foes until at last we obtain a complete victory ? (8.) 



Q. 128. Hove dost thou conclude thy jjro.yer? 

A. " For thine is the kingdom, the power, axd the 
glory, for ever ; M that is, all these we ask of thee, 
because thou being our King and Almighty, art willing 
and able to giv^ us all good : and all this we pray for, 
thfit thereby, not we, but thy holy name, may be glo- 
rified for ever. 

EXPLANATIONS. 

a. Conclude, end ; finish. 

b. Kingdom, goyernment : supreme administration, 

c. Power, dominion ; rule ; sway. 

d. Glory, honor ; praise. 

e. All good, every thing essential to our support, and 
comfort, and happiness. 

/. Holy name, God himself, as known by his titles, attri- 
butes, and works. 

doctrines separated and proved. 

1. God is our King. Psalm v. 2 — Hearken unto the voice 
of my cry, my King and my God: for unto thee will I pray. 
Isaiah xxxiii. 22 — The Lord is our King. Psalm x. 16, 
and xlvii. 2. 

2. God is Almighty. Gen. xvii. 1 — The Lord appeared 
to Abraham, and said unto him, I am the Almighty God. 
Exod. vi. 3 — And I appeared unto Abraham, unto Isaac, 
and unto Jacob, by the name of God Almighty. 



Q. 128.] CATECHETICAL EXERCISES. 



245 



8. God, as our King and Almighty, is willing to give us all 
good. 2 Pet. ii. 9 — The Lord knoweth how to delivel* the 
godly out of temptations. Rom. x. 12 — For the same Lord 
over all is rich unto all that call upon him. 

4. God as our King and Almighty, is able to give us all good. 
2 Chron. xx. 6 — And said, 0 Lord God of our fathers, art 
not thou God in heaven ? and rulest not thou over all the 
kingdoms of the heathen ? and in thine hand is there not 
power and might, so that none is able to withstand thee? 
1 Chron. xxix. 11 and 12 — Thine, 0 Lord, is the greatness, 
and the power, and the glory, and the victory, and the 
majesty: for all that is in the heaven and in the earth is 
thine ; thine is the kingdom, 0 Lord, and thou art exalted 
as head above all. Both riches and honor come of thee, 
and thou reignest over all : and in thine hand is power and 
might ; and in thine hand it is to make great, and to give 
strength unto all. 

5. We are to ask of God all those things for which we pray 
in the Lord's prayer, that not we, but his holy name, may be 
thereby glorified for ever. Psalm cxv. 1 — Not unto us, 0 
Lord, not unto us ; but unto thy name give glory, for thy 
mercy and for thy truth's sake. John xiv. 13— And whatsoever 
ye shall ask in my name, that will I do, that the Father 
may be glorified in the Son. Dan. ix. 19 ; Isaiah xxxviL 
20 ; Eph. iv. 20. 

EXEECISES. 

What is the one hundred and twenty-eighth question? 
What do you mean by conclude? (a.) What answer is re- 
turned to the question ? What does the question say the 
conclusion of the Lord's prayer is? What do you mean by 
kingdom'! (b.) Wh&t bj povjer 9 (c.) What by glory ? (d.) 
How does the answer explain this conclusion of the Lord's 
prayer ? How do you prove that God is a King? (1.) How 
do you prove that God is Almighty ? (2.) What do you 
mean by all good? (e.) How do you prove that God, as our 
King and Almighty, is willing to give us all good ? (3.) 
How do you prove that God, as our King and Almighty, is 
able to give us all good? (4.) For what purpose are we 
said to ask all this 1 What is meant by his holy name ? (/.) 
How do you prove that we are to ask of God all those things 
for which we pray in the Lord's prayer, that not we, but his 
holy name may be thereby glorified for ever? (5.) 



246 



CATECHETICAL EXERCISES, 



[Q. 129. 



Q. 129. What doth the word "Amen" signify? 

A. **Amen" signifies, it shall truly and certainly be ; 
for my prayer is more assuredly heard of God, than I 
feel in my heart that I desire these things of him. 

EXPLANATIONS. 

a. Heard, answered. 

b. Desire, wish for the possession or eDjoynient of. 

DOCTRINES SEPARATED AND PROVED. 

1. The word "Amen" signifies, it shall truly and certainly be. 
Jer. xxviii. 6 — Even the prophet Jeremiah said, Amen; 
the Lord do so ; the Lord perform thy words which thou 
hast prophesied. 2 Cor. i. 20 — For all the promises of God 
in him are yea, and in him Amen, unto the glory of God by 
us. 

2. Our pray err is more assuredly heard of God, than we feel 
in our hearts that ice desire the things we ask of him. Isaiah 
Isv. 24 — And it shall come to pass, that before they call, I 
will answer ; and while they are yet speaking, I will hear. 
2 Tim. ii. 13— If we believe not, yet he abideth faithful; 
he cannot deny himself. Eph. iii. 20 

EXERCISES. 

What is the one hundred and twenty-ninth question? 
What answer is returned to the question? How do you 
prove that the word "Amen" signifies, it shall truly and 
certainly be? (1.) What inference is drawn from this sig- 
nification of the word "Amen V s What do you mean by 
heard? (a.) What by desire f (b.) How do you prove that 
our prayer is more assuredly heard of God, than we feel in 
our hearts that we desire the things we ask of him ? (2.) 



APPENDIX 



A PRAYER BEFORE INSTRUCTION. 



0 Lord my God ! I thank thee, that thou hast created 
me a rational and intelligent creature, capable of know- 
ing, loving, serving and enjoying thee, the living and 
true God. Especially would I praise thee, that thou hast 
placed me in circumstances so favorable to the develop- 
inent of the high, holy, and heavenly principles of my 
nature. I humbly beseech thee, for the sake of Jesus 
Christ, thy Son, to look upon me in mercy, and to grant 
me grace to appreciate all my privileges aright, and to 
improve them to the purposes for which they have bee& 
given. 

As thou hast especially favored me abundantly with 
the means of instruction in things that concern my soul's 
©tenia! peace, may I profit greatly by them. To this 
end, I entreat thee to look with special favor upon him 
who is called to be my instructor in spiritual things. 
Give him that wisdom from above which is profitable to 
direct. May he have enlarged views of divine truths 
and be enabled to communicate them clearly and forci- 
bly to others. Oh that he may especially feel deeply 
interested in the welfare of the youth committed to his 
charge, and labor diligently for the salvation of their 

247. 



24S 



A PRAYER AFTER INSTRUCTION 



souls ! Let the influences of the Holy Ghost accompany 
all the instruction imparted in accordance with thy will, 
and make it productive of much good. 

Help me to listen attentively to all that is said ; and 
may I carefully treasure it up in my heart, and permit 
it to bring forth fruit in my life ! May I be led by thy 
grace to see and to feel my exceeding sinfulness before 
thee, and my consequent helplessness and misery ! At 
the same time, do thou conduct me to the Lord Jesus 
Christ, as the Lamb of God, that taketh away the sins of 
the world, and help me to receive and trust in him as my 
only Saviour. Thus, may I be fitted for thy service on 
earth, and be prepared for having administered unto 
me, at last, an abundant entrance into thine everlasting 
kingdom, through Jesus Christ, my Lord and Redeemer- 
Amen. 



A PRAYER AFTER INSTRUCTION. 



Father of mercies, and God of all consolation and 
grace, to thee would I once more lift up my heart, in 
humble supplication and prayer. Oh that thou wouldst 
look on me with favor, and, for the sake of Jesus Christ, 
impart to me the blessings I need, which thou, and thou 
only hast to bestow ! I am a poor, sinful worm of the 
dust My heart, by nature, is exceedingly corrupt, so 
that I am inclined to evil continually. If left to myself, 
I shall ever go astray from thee, the living and true God, 
and involve myself in all the fearful consequences of sin 



A PRAfER BEFORE CONFIRMATION. 24§ 

and transgression. Oh that thou wouldst have mercy 
on me, and lead me, by repentance and faith, to the Lord 
Jesus Christ, the Saviour of the world ! 

To this end especially, I pray thee to bless the means 
of instruction with which thou hast favored me. May 
the teachings which I have this day heard from the 
mouth of thy servant, so far as they accord with thy 
holy word, make a deep and lasting impression on my 
heart, and bring forth the peaceable fruits of righteous- 
ness in my life ! Especially may thy Holy Spirit take 
of the things of Christ, and show them unto me, that so 
my heart and affections may become entirely weaned 
from this world, and set wholly on thee, and divine 
things. Do thou not only incline me to profess Christ 
before men, but also enable me to make such profession 
honestly and intelligently, so that, by thy grace, I may 
ever thereafter walk worthy of my high and holy voca- 
tion. I ask these mercies in the name and for the sake 
of Jesus Christ thy Son. Amen. 



A PRAYER BEFORE CONFIRMATION. 



In fervent supplication and prayer would I, 0 Lord s 
humbly draw near to thee at this time. I am placed in 
circumstances of special interest and solemnity. Thou 
hast been pleased to favor me with the means of instruc- 
tion in spiritual and divine things; and through the 
influence thereof, accompanied by the operations of the 
Holy Ghost, I trust I have been brought to see my lost 
and ruined condition as a sinner before thee ? and led to 



250 A PRAYER AFTER CONFIRMATION. 



embrace, with a believing and penitent heart, the rich 
provisions of salvation furnished in and through the gift 
of thine own Son. I would praise thee with my whole 
heart for all thou hast done for me. 

And now, as I am about publicly to profess my faith 
in Jesus Christ, and thus to take on me my covenant 
vows and engagements to be for ever thine, and to unite 
with thy people in observing the Saviour's dying com- 
mand, may I be fitted for the solemn work before me* I 
feel that in and of myself I am wholly unequal to what 
is required at my hands ; but my hope, as well as my 
help is in thee. Do thou, therefore, for the sake of Jesus 
Christ my Lord, impart to me the influences I need, 
Help me, humbly, penitently, and believingly to approach 
thine altar, and there sincerely and devoutly to take on 
me my solemn vows ; and when I appear at the table of 
my dying Lord, may I sensibly realize his presence, and 
be enabled to feed by faith upon his crucified body and 
shed blood. Oh that this solemn season may prove in- 
deed a feast of fat things to my soul ! And, when I shall 
have come down from this mount of privileges, help me 
ever so to live and act, that, when the course of this 
present life shall have been run, I may be privileged to 
spend an eternity of blessedness with thee, in heaven, 
through Jesus Christ my Lord. Amen. 



A PRAYER AFTER CONFIRMATION. 



Almighty and most merciful God, I once more pros- 
trate myself before thy throne of grace, and humbly 



A PRAYER AFTER CONFIRMATION, 



251 



■supplicate thy favor and love. I have been permitted to 
enrol myself among the followers of the Lamb. My 
vows have been laid at thine altar, and the transaction 
has been sealed over the emblems of the Saviour's broken 
body and shed blood. No longer am I my own ; but I 
belong to my faithful Saviour, Jesus Christ. I thank 
thee for the high and holy privilege which thou hast 
conferred on me ; and would rejoice still further in anti- 
cipation of the unknown joys which await thy children 
in the world to come. 

Help me, 0 Lord, to prove faithful to my covenant 
vows and engagements. Many are the temptations and 
dangers to which I am continually exposed ; and such 
is my weakness, that I am wholly insufficient of myself 
to pass through them without being overwhelmed, But 
thou hast promised that thy grace shall be sufficient for 
me, and thy strength perfected in my weakness. Oh 
that thou wouldst verify thy promise in my happy expe- 
rience ! Have me at all times in thy holy care and 
keeping. Mark out plainly before me the path of duty, 
and help me to walk steadfastly therein, turning neither 
to the right nor to the left. May it be my constant aim, 
as well as the source of my highest delight, to seek the 
temporal as well as the eternal interests of my fellow- 
men ; and may I cheerfully use, for this purpose, all the 
gifts with which thou shalt be pleased to intrust me. 
Impart to me largely of the influences of the Holy 
Ghost, so that I may be guided in the way of all truth, 
and at all times share abundantly the consolations of thy 
grace. Guard me against every species of sin and 
transgression ; and help me to go up through this wil- 
derness-world, leaning on Jesus as the beloved of my 
80ul, so that, when the conflicts of this life shall end, I 



252 A PRAYER FOU SABBATH MORNING. 



may rejoice in the victory which thou givest to thy 
children, through Jesus Christ my Lord. Amen. 



A PRAYER FOR SABBATH MORNING. 



Most gracious God and Father 1 I bless thee for the 
return of this morning's light, and for all the mercies it 
brings with it. This day is the Lord's, and the blessings 
and privileges for which it is distinguished are such as 
are peculiar to thy Sabbaths in the midst of a Christian 
land. Oh that I maybe in the Spirit on the Lord's day, and 
be enabled to improve its sacred hours and precious privi- 
leges to the purpose for which they have been conferred I 

Be with me in my moments of retirement. Help me 
to commune with thee and my own heart. May I read 
thy word, and meditate on its sacred contents, not as the 
word of man, but as it is in truth, the word of the living 
God. If permitted to go up to thy courts and mingle 
with thy people in the public services of the sanctuary, 
may thy presence and blessing attend me thither. Enable 
me to worship there before thee in the beauty of holiness, 
and so to improve all the hours and privileges of thife 
day, both in public and in private, that I shall, in my 
happy experience, make a sabbath-day's journey toward 
the heavenly Jerusalem. 

Grace thine own assemblies with that presence which 
thou hast promised where two or three have met together 
in thy name. Build up thy children in their most holy 
faith. Strengthen them for all thy mind and will con- 
cerning them. Convert, sinners from the error of their 



A PRAYER FOR SABBATH EVENING. 253 

ways to the service of thee, the living and true God, 
Bless thy ministering servants, and help them faithfully 
to proclaim thy word. Accompany their efforts with the 
influences of the Holy Ghost, and crown them with the 
most abundant success. Send abroad the light of thy 
truth throughout the world ; and hasten the coming of 
the kingdom of thy Son. 

Hear, 0 Lord, my prayer. Forgive my sins. Bless 
my soul ; and help me ever so to live, that, when my 
Sabbaths on earth shall end, I may be permitted to 
spend a Sabbath of eternal blessedness with thee in 
heaven, through Jesus Christ my Lord. Amen. 



A PRAYER FOR SABBATH EVENING. 



Thou hast been pleased, 0 Lord, to favor me with an- 
other of thy holy Sabbaths. I thank thee for all the mercies 
and privileges I have therein enjoyed. Oh that thou 
wouldst now follow them with thy blessing, so far as they 
have been improved in accordance with thy will ! and do 
thou, for Jesus' sake, forgive whatsoever thy pure and 
holy eyes have seen amiss. In many things do I offend, 
and on all I come infinitely short of what thou dost 
require. 

Bless thy word unto all who have this day heard it. 
May the labors of thy servants not be in vain ! Cause 
thine own people to be thereby quickened in the ways 
of holy obedience, while sinners shall be induced to turn 
from their sins and live. 

22 



254 A PRAYER FOB A WEEK-DAY' MORNING. 



Be with me now this night. Watch over me through- 
out its silent hours. Protect me from harm and danger. 
Refresh me with quiet and comfortable repose. Prepare 
me for the labors and duties of the week that is before 
me, and for all that awaits me in life. Help me so to 
live from day to day, that, at last, when my days on 
earth shall end, I may be able to render my account to 
thee with joy, and not with grief, through Jesus Christ, 
my Lord and Redeemer. Amen . 



A PRAYER FOR A ATEEK-DAY MORNING, 



0 Lord, most merciful and most gracious! thou hast 
spared me to behold this morning's light, and to enter on 
the privileges and duties of another day. I thank thee for 
the care and protection of the night that is past. No 
evil has befallen me, nor any plague come nigh my 
dwelling. I am this morning in the land of the living, 
the monument of thy sparing mercy, and the witness of 
thy boundless goodness and love. 

Oh that thou wouldst take me into thy care and keep- 
ing this day ! Manifest thyself graciously present with 
me throughout its various vicissitudes. Preserve me 
from harm and danger. Save me especially from sin, 
and help me to walk uprightly before thee in the land 
of the living. Let thy fear be constantly before my 
eyes, and thy glory the end of all my actions. May I 
live this day and all my days, not unto myself, but unto 
Jesus Christ, who died for me, rose again, and ever livea 
to make intercession for me. 



A PRAYER FOR A WEEK-DAY EVENING. 255 



Guard me against every species of temptation. Make 
me equal to all my duties. Help me to rise superior to 
every difficulty ; and especially in my spiritual conflicts 
may I come off conqueror, and more than conqueror, 
through Jesus Christ, who loved me, and gave himself 
for me. Give me success in my lawful undertakings, 
and may all my pursuits be followed in subserviency to 
thy righteous and holy will. 

Hear my prayer ; forgive my sins ; and own me at last 
as thine, through Jesus Christ, my Redeemer. Amen. 



A PRAYER FOR A WEEK-DAY EVENING. 



I thank thee, 0 Lord, my God and Father in Jesus 
Christ thy Son, that thou hast brought me in safety to 
the close of another day. Many have been the accidents 
and dangers to which I was exposed in the house and by 
the way ; but thou hast delivered me from them all. 
This night am I still enjoying the comforts of thy provi- 
dence and the privileges of thy grace. I praise thee for all 
the mercies I am receiving at thy hands ; but especially 
for the gift of thy Son, for the work of redemption ; and 
for the various means of grace. Let thy goodness ever 
lead me to repentance for my sins, and thy long-suffering 
eventuate in the salvation of my soul. 

Forgive the sins and follies of the past day. May I 
lie down this night at peace with thee, and my soul 
return to thee, and repose in thee as its rest. Take care 
of me during the defenceless hours of sleep. Strengthen 



£56 A PRAYER FOR A WEEK-DAY EVENING. 



me for the duties and events of to-morrow, if it shall 
please thee to spare me to behold its light and mingle in 
its scenes ; and prepare me for every thing thou hast 
appointed for me in my pilgrimage through this world. 
May I ever be guided by thy good Spirit, and finally 
obtain the salvation of my soul, through Jesu3 Christ 
my Lord ! Amen. 



THE EHD< 



